confess among them that were it not for that rack of the Inquisition they would oppose many practises among them and many Canous of Trent as truly I have heard many of their Priests and Divines say which now for fear they dare not do But secondly doth not Mr. Nichols say the like when first he calls Bâ—bylonish Churches Churches And why not rather Confused Synagogues Mr. Nichols if there were no substantials of a Church amongst us Secondly when he saâ—th that we are Babylonish because mixed good and bad together But we cannot thus be called Babylonish except there be amongst us in this respect what is also in Babylon or Rome to wit good and bad together Ergo he acknowledgeth that in Romish Babylon there are good and bad together Then further thus I reason Good people are Gods people and Gods Church But by him in Rome there are good people Ergo By his own Assertion in Rome or Babylon there is a people and Church of God Then further yet thus if there be good people amongst them as he implies in his Assertion I argue then from the Philosopher Verum bonum convertunâ—ur True and good are Convertible and mutually predicable one of the othâ—r so that where true is good is also But good people are â—ound among them Ergo True people found also among them Then thus Good people are a good Church in that respect wherein they are good and true people are a true Church in that respect wherein they are true Ergo In Rome the good and true people in that respect wherein they are good and true are in that same respect a good and true Church of God Then further in my judgement laying aside Mr. Nichols his ground for their goodness they are good and true in no other respect but in respect of some substantials of truth in respect they believe in Christ born dead risen and ascended into Heaven in respect they acknowledge the Gospel as from him Baptisme as his Ordinance Ordination by imposition of hands by the Prâ—sbytery as his institution Ergo in respect of some substantials they are a good and true Church But thirdly I confess I cannot tell how to uphold a lawfull succession of Ordination from the â—imes of Popery in England and a lawfull Ministery at present in England except it be by acknowledging in the height of Popery in England a Church and a true Church in some substantials of truth especially of Ordination and Baptism For had not Ordination then been held in iâ—s substance as from Christ and Baptism in its substance as an Ordinance from Christ neither our former Ministers had been rightly ordained neither had our Forefathers been rightly and lawfully Baptized For a true and lawfull and right effect must proceed from a true lawfull and right cause Eâ—go if your Ministers ordination and our Forefathers baptisme were a true lawfull right effect it proceeded from a true lawfull right cause Then thus But such as were formerly the immediate cause of the effect of our Reformed Ministers Ordination and the immediate cause of our first reforming Fore-fathers Baptisme were such as lived before them in Popery Ergo in time of Popery there was a true lawfull and right cause of the effect of Ordination and Baptism Then further The Bishops and Priests in time of Popery were not true lawfull and right in the superstitions of Oyâ— Chrisme Unction Spittle and other Rites and Ceremonies which against the word of God they had added to Ordination and Baptisme Ergo They were true lawfull and right onely in substantials in the substance of Ordination and Baptisme Eâ—go Then there was a Church quoad substantiam or in some substantial maiâ—taining for substanâ—ials such Ordinances as were left by Châ—ist unto his Church thougâ— in â—ites and Superstitions false and erroneous Object But if it be objected that all this might be before the Councel of Trent but since that cursed Councel Rome having heighâ—ened and multiplied her damnable errours and drawn all the poison into one entire monster and body of sin and errour the lâ—ke câ—nnot be said now that Rome is a true Church or Church at aâ—l in any suâ—stantialâ— I answer that Antichrist hath been working these many years by degrees and although in the Councel of Trent he wrought more than in any Councel ever before Yet still he may if God will permit him to tâ—y his Elect further work more iâ—iquity than hitherto he hath done It would yet be a worse work iâ— he should prevail with all dissenting parties to yield to his supremacy and to his Arbitrary power and Command and worser yet if he should deny that Jesus Christ is come in the â—lesh or if he should deny the words and Gospel to be from Christ and to be a means for the working of Faith or if he should ruine all substantials from which as yet he hath not wholy apostatized Secondly If now there be no Church in Rome quoad substantiam or in any substantials since the Councel of Trent I demand then of Mr. Nichols whether if ever he converted any Papist to his Church he did baptize him again or no Or whether in case he should convert any such he would baptize him again or no If he say he would baptize him again I say that others far more learned and wiser than he whom in these latter dayes long since the Councel of Trent have converted from Popery more Souls than ever he hath converted neither would nor have baptized such again That most Reverend Divine Doctor in Divinity and Cantabrigian Light and Lustre Bishop formerly of Exeter a Star to me at my fiâ—st coming out of the darkness of Popery my first Father in this Religion my Ananias who â—oundly and faithfully instructed me and guided me in the way of my salvation wherein I walk at present even Doctour Brounrigge one of our Churches pillars a strong supporter of Truth never baptized me again when I opened unto him my â—all from God to the Reformed Church of England But if Mr. Nichols do say with the wiser and more learned that he would not baptize such an one again I demand then of Mr. Nichols why he is baptized already or not baptized If not baptized he ought to baptize him again if baptizâ—d then his baptism is a true effect of some true cauâ—e But this cause was no true cause in the use of superstitious Oyls Unctions and other unlawfull Ceremonies Ergo he was a true cause of the effect of that mans bapâ—isme onely in the substantials Ergo There are in Rome such as by virtue of the substantials in Ordination do truely administer some Ordinances in their substantials But fourthly Yet in Rome the name of Christ and Châ—istians is set forth and held up in despight of Ieâ—s Turks and Inâ—idels and for the name of Christ they are hated and enslâ—ved by â—urks as well as we Ergo in a substantial acknowledgement of Christ they are true Or
the Ordination of that Ministery which he had in England because Imposition of hands was in the Church of Rome from the times of â—he Apostles is there continued to this day although much mixed with many pollutions of their own Obj. But if those that separate from us will throw away all that comes through Rome what course will they take when they have denied all the Ordinances that have been administred for these ninety years in England for if no Ministery then certainly no Authoritative Preaching no Sacraments and thus they have renounced their baptisme which they had by these Ministers What Method then will they take in their Reformation Ans. How will they come to be rebaptized They will tell us peradventure that they will Covenant together and then Elect and ordain a Minister and he shall baptize 1. Reply Will they Covenant together supposing themselves to be Saints first say they so Are they Saints by a calling How came they to be so What did God call them immediately No They must say many if not all of them who have any truth of grace by the preaching of the word they were called What from those Ministers from whom they separate as no Ministers because of their Ordination Hath the Lord so far owned his despised Members as to make them the instruments to bring these to be visible Saints fit to imbody or Covenant And are these now no Ministers Are these the effect of their Ministerial labours and they no Ministers 1. Ans. But they say They will Elect and Ordain one Minister and then he shall rebaptize 2. Reply But since he did renounce his own baptisme also who shall baptize him first There must be a Minister to do that to be sure he cannot do it himself nor none of them for they are private persons To administer the Lords Supper before they be baptized is contrary to the Scripture-rules as Iustinus Martyr defends But how can they Ordain this Minister not being themselves baptized Where doth it appear in Scripture that an unbaptized people did ever Elect or Ordain a Minister These absurdities would necessarily follow such a reformation of this whole Land by denying thâ— Ministers to be true Ministers and by annulling their Ordination because it came through the Church of Rome 2. Ans. But secondly I answer to the main Objection of our Ordination passing through Rome to us That the Churches of England had not their first beginning from Rome as some fondly and ignorantly conceive but rather from Ierusalem Yea Baronius a great stickler for Romes priviledges yet acknowledgeth the Antiquity of the Church of England before Rome it self observing the conversion of England to Christianity to have been the five and thirtieth year after the Ascension of Christ and the Conversion of Rome to have been ten years after in the year 45. So that the Churches of England were at first rightly gathered and constituted the instruments of gathering being from Ierusalem Apostles or Apostolical men as is evident from Mr. Fox Neither is it to be doubted but that they did Ordain Officers in the Churches for we read of Ministers and Bishops The Land falling to the possession of the Saxons about the year 568. the History saith p. 147. that by them all the Clergy and the Christian Ministers of the Britains were then utterly driven out in so much that the Archbishops of London York went into Wales Thus long then it seems that the Ministers of England had no Ordination from Româ— This appears also by Austin the Monk who came inâ—o England in the year 598 it is observed by Mr. Fox p. 153. that about the year 600. Aâ—stâ—n assembled the Bishops and Doctors of Britain so that still here were Ministers and charged them for to preach the Gospel to the English men and also that they should among themselves reform certain Rites in their Church especially for Easter-tide and for baptizing after the manner of Rome to which the Scots and Briâ—tains would not agree which shews that they did not neither would they depend upon Rome Since then there were so many Ministers and Bishops in England who had their Ordination by Succession from those Apostolical men and not from Rome and opposed Austin the Monk indeavouring to settle Rites Ceremonies and Superstitions according to the practise of Rome why may not we suppose that these again might preach the Gospel to the English maintaining Baptisme and Ordination in that purity wherewith they were Instituted by IesusChrist Moreover It is very observable from Mr. Selden and Mr. Speeds Historie of great Britain that in the Church of England the corruptions which the Church of Rome would have introduced about Ordination of Ministers and other Ecclesiastical affairs were withstood and opposed by the Kings of England Nor do we read of any Ministers in England that were ordained by any Agents sent from Rome but onely of some idle Ceremonies of Confirmation of them that were ordained by the Pall and the Ring brought thence into England So that if the whole be well considered it will puzzle those of the Separation to prove that the Church of England was beholding to the Church of Rome for either the first plantation after Reformation or continuation of the Gospel Church and Ministery therein from the first beginning even to this very day 3. Ans. But thirdly I answer that in case it be granted that our Ordination have passed through Rome so that it have been formerly corrupted with some Romish Rites Ceremonies as Baptisme also was and that stubble have been built upon Gold and upon the true Institution of Christ for the ordaining rightly the gospel-Gospel-Ministers Yet neither this scruple nor the Objection of Bishops ordaining formerly is sufficient to null our Ordination and make void the true Ministery of England nor any warrantable Plea to separate from us and from our Congregations A stream of water that springs from a clear Fountain may in the first Reach run like the Fountain clear in the second Reach by reason of a muddy and soul bottom it may run also muddy and in the third Reach it may come out again clear and run as at the first And yet none will deny it in the third Reach to have streamed from a clear Fountain neither any loath to drink of it because immediatly before it ran through a muddy Reach Even so our ordination hath sprung from a clear Fountain from Christ our Head and in the first Reach of the Primitive times ran very clear without corruptions or innovations of sinfull men and Prelates In the second Reach of corrupt and Popish times it ran more muddy by reason of pollutions and filthy inventions and Ceremonies Superstitiously added to it by the Popes But now in the third Reach of Reformation from Popery it runs again clear as at the first And therefore who with conscience can deny it to come from a clear Fountain and ought to loath it because more immediatly it
A full SURVEY OF SION and BABYLON And A clear Vindication of the parish-Parish-Churches and parochial-Parochial-Ministers of England from the uncharitable Censure the infamous Title and the injurious Nick-name of Babylonish Or A Scripture Disproof and Syllogistical Conviction of M. Charles Nichols of Kent his Erroneous Assertions Justifying his Separated Congregation for the true House of God and branding all the Parochial Churches and the Parish Officiating Ministers in England with the infamous Title of Babylonish Delivered in three Sabbath-dayes Sermons in the Parish Church of Deal in Kent after a Publick Dispute in the same Church with the said Mr. Charles Nichols upon the 20. day of October 1653. By Thomas Gage Preacher of the Word to the Church within the Bounds and Limits of Deal in Kent 2 Tim 3. vers 9. They shall proceed no further for their folly shall be manifest to all men Gen. 49. vers 6. O my Soul Come not thou unto their secret unto their Assembly mine honour be not thou united Ex Augustino Con. Epist. Pelag. Lib. 1. Cap. 1. Cum non desinant fremere ad Dominici gregis caulas atque ad diripundas tanto pretio redemptas oves aditum undique rimari commune nobis est pestilentibus insidiantibus eorum scriptis medentia munientia scripta praetendere quibus rabies qua furunt aut etiam ipsa sanetur aut à loedendis aliis repellatur London Printed by W. Bentley and are to be sold by Ioshuah Kirton at the Kings Arms in St. Pauls Church yard 1654. To the Worshipfull his ever Honoured Friend Captain JOHN LIMBERY Esquire Iustice of the Peace for Middlesex and of the Admiralty for Oyer and Terminer SIR OF all things which the Lord hath made in this great World Man is the most noble for whose sake other Creatures were created to whose feet the things below are subjected Of all the Essentials which Man the little World doth consist of the Soul is the most excellent It is infused by God which notes out the Dignity of it It hath command of the body which notes out the Authority of it It is a work as one calleth it both great Divine and admirable Of all the powers in the Soul none is comparable to the Reason Of all the Branches in the Reasonable part none is equal to the Minde none excelleth the understanding Of all the vertues in the Minde Wisdom gives the greatest light Wisdom swayeth with chiefest might Oh the breadth that Wisdom spanneth Oh the length that Wisdom reacheth Oh the heigth that Wisdom climbeth Oh the depth that Wisdom gageth when once it comes into a Soul cleared by Gods Spirit in some good measure from those duskish Clouds of Ignorance and Errour with which before it was obscured Without this how can men discern of things that differ how can they see what is good and what is evil and so exercise the power of their reason in ensuing the one in eschewing the other When dangers are imminent and coming against us Wisdom foreseeth them forecasteth against them When troubles are incumbent and lying upon us it doth either remove them or preserve us in them In a word what Walls are to Cities what skins are to beasts scales to fishes feathers to birds and shells to some creeping and baser Creatures the same is wisdom to that naked born Creature Man even a Covering a defence Yea Wisdom saith the Preacher strengtheneth the wise more than ten mighty men which are in the Citie And they are truely endowed with wisdom who by the light of it do distinguish Gospel-truths from errours and keep their Souls pure and undefiled from the infection of false and time-poysoning Doctrines Wisdom truely is in them who by the light and guidance of it have found out and continue in the true Church of Christ the true Zion of God where salvation is truely placed where pardon of sin is onely obtained where Soul-feastings and Divine teachings are truely enjoyed where are protections on every dwelling place where are true Ministers cloathed with salvation where the Saints do shout aloud for joy where all afflictions are sanctified where all good news are to be heard and where God hath commanded the blessing and life for evermore And such a gift of wisdom Worthy Sir have I admired in you by which light in your far and forraign travails you have alwayes discerned good from evil Truth from Errour Religion from Superstition Zion from Rome and Babylon It is true in you that wisdom hath preserved you from many snares to folly If Riches be snares the Riches of the West-India's even those Treasures amongst the Spaniards never ensnared your conscience If honour entice who of our English Nation was ever more honoured by Spaniards in the West-India's than your self as the â—ime of your abode in Hispaniola and at the Court of Santo Domingo doth sufficiently witness If favour of Great men and Princes doth allure and often obscure the light of true wisdom who ever of our English Nation enjoyed such a favour from that Greâ—t Don of Spain the Duke of Medina Sidonia as your self as also from the Duke of Nacara the Duke of Maqueda the King of Spains Chief favourite that great Conde Dugue Earle of Olivares and the Count of Castilia then President of the India's being trusted by the first to go and view the Silver and Golden Treasures of America a favour denied unto others and fully empowered by him to make choice of what Ports you pleased and there to lade your Ships with what Commodities might seem most advantagious unto your self If pleasures and vanities do tickle where do they abound more than in the India's and in that place especially where with so much honour from the best and Noblest in Santo Domingo you did sometime abide Yet in the midst of all these snares with wisdoms light you eyed Zion still you kept your self free from errours you were never defiled with Babylons superstitions Yea when troubles and evils were incumbent and lying upon you even the loss of ship and of Riches at your return into England wisdom preserved you in the midst of evils and as a true Member of Zion you found your losses and afflictions sanctified unto you Zion and Babylon Truth and Errour are the subject of these my weak indeavours which must be known by the light of wisdom With which light as you have hitherto discerned good from evil so I desire you may with the same take notice of Zion and of Zions true Ambassadours pointed out unto you in this my Treatise and eschew those Errours of Babylon and Antichristian fallacies which as Rocks and Sands under the waters are here discovered to be amongst us under a pretence of Christian and Gospel-Truths I must confess that when I called to minde that Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know thy self I was not without some â—nwillingness drawn to a publick Dispute and afterwards to preach in publick upon this subject not being ignorant
either of mine own weakness or of the weightiness of so great a Task and with more unwillingness was I overcome to commit it to the Press from whence to be scanned by the judgements of all for Comes calami calumnia and I am sure theâ—e will be many Censurers of this my work that of the Apostle may be applied Vnus sic alter autem sic one judgeing after this manner another after that one speaking well another ill But as a Commanding Authority of the Spirit within me for a just defence of the Parochial Churches and Ministers of England both cried down with scandal by an opposing Adversary was the cause of the former so overruling importunity of some friends well-wishers to Zion hath effected the latter and now like an Infant new born my Book and Dispute is come naked into the World subject unto the nippings and bitings of the times It was the saying of the Spouse in the Canticles We have a little sister and she hath no breasts And I may say the like of this I have a little Bird and she wanteth wings yet fly she must into the open air and shift for her self But Alas what can she do before her wings be grown or her weak feathers come to ripeness It is impossible that she should escape and not be torn in pieces by the sharp eyed vultures the time-consuming Criticks of our time except some Eagle shall in pity to so poor a wanderer shadow her with the wings of protection Your ever known disposition Worthy Sir in giving incouragement to the Ministers of Christ in doing Justice and Right to such as suffer wrongfully hath imboldned this little Bird to shrowd herself under the roof of your Protection and favour and my self to Dedicate this small fruit of my Studies unto you whom with a most thankfull heart I must ever acknowledge my chief incourager in my work since after my Conversion from Babylon to Zion I have been a poor and unworthy labourer in the Vine-yard of Christ. And if at this time I may obtain your Love in accepting this small token of my thankfulness for those many and undeserved favours conferred by you upon me I shall receive a most comfortable incitement to go on forwards in my Studies and be for ever bound to pray for a blessed increase of all Graces spiritual and temporal both for this life and the life to come unto your self with your most vertuous aud truely Godly and Religious consort unto all yours both at home and abroad and their succeeding posterity for ever And so I commend you to God and to the word of his Grace which is able to build you up and to give you an inheritance amongst all them that are sanctified And the Lord of Peace himself give you peace alwayes by all means So prayeth he who is Sir Your constant Oratour before the Throne of Grace and faithfull servant in the Lord Jesus Christ. Thomas Gage To my beloved Parishioners and approved Friends the Inhabitants of upper and lower Deal in Kent Grace and Peace be multiplied My dearly beloved in the Lord ARistotle in penning his moral instructions of Philosophy thought all his indeavours well bestowed if he might profit as he saith any one thereby much more if Towns and Cities How happy then may I think my labours imployed if by these small pains I may rightly instruct you all not in moral vertues but in Divine and Gospel-verities not in precepts of manners onely but in Mysteries of true Religion On which I will not say the Civil Nurture or gay Deportment of the outward Man but the life of your Souls and hope of all eternity dependeth With which if you covet to enrich your Souls two things I request at your hands The one is not to frame an overweening conceit or bear too partial affection to such as are of contrary judgement unto me the other to peruse this Treatise with an indifferent and single eye and with a greedy zeal of imbracing truth from whose mouth soever I know the subtilty of Sathan and snare of Schismaticks hath ever been as the Apostle saith By good words and fair speeches to deceive the hearts of the simple By faigned words to make merchandize of you Their chiefest project and principal study is with meretricious and painted Eloquence to entertain their followers and whilest they fill their ears with delight to instill into their Souls most poysoned Doctrine But the great Oratour Demosthenes can tell you that the riches of Greece consist not in words And the Apostle pronounceth Not in loâ—tiness and sublimity of speech not in the perswasible words of humane wisdom are the Mysteries of Christ but in the power of God and Doctrine of the spirit Be not therefore be not I beseech you inveagled with the smooth tongue or filed speech and stile of our new Novations but consider the matter weigh the Reasons examine the proofs they all alleadge and you shall finde such silly Arguments such slender stuff as Augustine espied in the eloquent and lofty discourses of Faustus Manichaeus and the rest of his crew when not regarding as he saith what gallant dish or vessel of speech but what food of knowledge he propounded unto him not hearkening to the sound of words but to the pith of matter Albeit they bragged much and promised nothing more than Truth Truth yet he is discovered as he witnesseth No truth amongst them nothing but lies vanities and vile superstitions The like shall you discern in some new upstart Professours of these times For although they vaunt of the word of God vaunt of Scriptures and Scriptures onely seem to follow yet because as Ambrose teacheth By the word of the Law they impugne the Law framing their private sense and construction to countenance the perversity of their mindes by the Authority of the Law It is more than evident they follow not the Oracles of God but rather the fancies of their own brain the suggestion of Sathan For by perverse interpretation as Hierome testifieth of the Gospel of Christ is made the Gospel of man or which is worse the Gospel of the Devil And Martial the Poet speaketh to this purpose Quem recitas meus est Offidentine libellus Sed male cum recitas incipit esse tuus The Book thou doest recite Offidentine is mine Reciting it amiss it groweth to be thine Secondly they boast of their pure preaching of the word whereas in this my small Treatise and disproof of Mr. Nichols his errours you shall discover that some of them have no Authority to preach no laying on of the hands of the Presbytery no Mission no Vocation much less to Administer the Sacraments which requireth the power of the Keyes They are Theeves saith Christ who enter not by the door but climb another way to steal kill and destroy your Souls They are the false Prophets who cry Thus saith our Lord when our Lord said it not nor sent them nor gave them Commission to
many Councels before as the Popes Supremacy denied and decreed against by the Councel of Calcedon Africk Milevi Constantinople and Basil The second Councel of Ethesus approving Eutyches and the Councel of Calcedon condemning him The second Councel of Nice maintaining the worshipping of Images and that of Franck Ford assembled about the same time by CHARLES the Great pulling them down The first Councel of Nice permitting the marriage of Ministers according to the use of the Primitive Church and the Councel of Neocesaâ—ea and Mentz and the second of Carthage forbidding it and particularly in England having shewed a party dissenting from the Pope almost three hundred years ago in the very height of Popery here in the Raign of Edward the third in whose time God raised up Iohn Wickliff a Professour at Oxâ—ord to hold out the light of the Gospel so as many in those dayes were much enlightned thereby For among other Principles wherein he instructed the people then these were some directly against the Church of Rome 1. The Eucharist after Consecration is not the very body of Christ but figuratively 2. The Church of Rome is not the head of all Churches more than any Church is Nor hath Peter any more power given of Christ than any other Apostle hath 3. The Pope of Rome hath no more in the Keyes of the Church than any other within the order of Priest-hood 4. The Gospel is a rule sufficient of it self to rule the life of every Christian here without any other rule 5. All other rules under whose observances divers Religious persons be governed do add no more perfection to the Gospel than doth the white colour to the wall Having I say thus shewed him the height of Popery in and out of England and still a party dissenting from the gross errours of Rome and in them a light of a Church and people of God he aiming at those abominations brought in and setled as he imagined without any party dissenting from the Councel of Trent as from other Councels would needs frame his Argument from Queen Maries dayes thus 1. Object In Queen Maries dayes there were no Churches in England Ergo Now Parochial Churches are Babylonish The Argument beloved concludes nothing in the consequence for suppose there had been no Church or people professing the truth doth it therefore follow Ergo now there can be no Parochial Churches He might as well have argued thus People in Queen Maries dayes believed not Ergo People now do not believe Or People then were Papists in England Ergo now they are not Protestants and then what shall we say of Mr. Nichols his believing people Even such is this Argument In Queen Maries dayes there were no Churches Ergo now Parochial Churches are Babylonish But to let my Opponent go on with more such Enthymema's I denied his Antecedent shewing him that in Queen Maries dayes there was a glorious Church of believers who witnessed their Faith with the bloud of Martyrdom as the Stories tell us of Cranmer Brad-ford Taylor Yea some tell us of eight hundred innocents whose lives in the space of less than four years that cruel Popish Queen sacrificed unto her idols Yea such was the abundance of true believers and Protestants in those dayes that as a fruitfull Vine they were spread abroad also into Germany Sweden Denmark and a Church of English true believers was apparent at Frankford from whence came Godly Bishops that setled our Churches in Queen Elizabeths time But then he went on a little more Schollar like in suiting his consequent with his Antecedent though still fallaciously thus 2. Object In Queen Maries dayes Parochial Churches were Babylonish Ergo Now Parochial Churches are Babylonish I might well have granted here his Antecedent for ought any true illation from it to these times it proving nothing but that we must needs be now as our Fathers were in those dayes which is a false illation for though there were no Churches then there may be Churches now though Parochial Churches then were Babylonish yet Parochial Churches now may not be Babylonish neither qua as Churches neither qua as Parochial As Churches the people being converted As Parochial it having been already shewed that Parishes as Parishes were no invention of Antichrist which distinction Mr. Nichols all along his Arguments and answers seems much to mistake or forget varying these terms as he pleaseth sometimes insisting upon the word Churches as when the Argument of the ancient Coustitution of Parishes before Antichrist convinced him he then falls to the word Churches qua as mixed Congregations So here from Churches in Queen Maries dayes he falls to Parishes in Queen Maries dayes But to try further what this Monster would bring forth In Queen Maries dayes Parochial Churches were Babylonish Ergo now Parochial Churches are Babylonish I distinguished the Antecedent to that word Churches supposing what was left behinde as Parishes they were not Babylonish They were Babylonish or Popish generally I denied the Antecedent They were Babylonish or Popish as the whole Land wherein were some Protestants in all corners dissenting from Babylonish and Popish principles I granted the Antecedent And this beloved I doubt not but it will appear unto you most true that where eight hundred in less than four years suffered Martyrdom they were not all taken out of one Parish but out of several Parishes in the Land and secoâ—dly that where so much bloud of holy Protestant Martyrs was shed it would prove as Cyprian saith Sanguis Martyrum semen Ecclesiae The bloud of Martyrs is the seed of the Church by whose sufferings the Professours of the true Gospel grew and increased more and more and so not the whole Parishes or Parochial Churches would be infected with Papacie but as was the Land and Kingdom not generally or in all but in the major part at most Thus I can further prove unto you Protestants to have been then in Parishes from the instance of a Parish not far from us in this part of Kent where I am informed by a Neighbour of this Parish that he often heard his own Father relate from his Grand Fathers mouth that in Queen Maries dayes there lived in that Parish a Priest named Stacie and that many times his Father and his Fathers Brothers going to Church and observing M. Stacy his superstitious ceremonies in the Church and at the Altar would go home to their Father telling relating to him Father Mr. Stacie in the Church doth sprinkle his face with water makes crosses with his fingers upon his fore-head knocketh his breast and prayes kneeling before the pictures and the like To whom his Granâ—-father would reply My Children though Mr. Stâ—cie do such things you must beware of them you must not do the like you must not pray to images but to God neither must you learn such Ceremonies and Superstitions of Mr. Staciâ— Whereby beloved you may perceive that in those Marian dayes all were not infected with Papacie but
too late in the judgement of the most Judicious Auditors who took special notice of it retracted what he had before said and whereas he had denied that the people were not the first subject of the power of the Keyes now he granted it that they were not the first subject And so being wearied with my Arguments that had so by degrees stole upon him to his disadvantage he would needs fall to reasons to shew that Ordination consisted chiefly in the Election of the people But I said to Mr. Nichols Sir give me no reasons but shew me Scripture for what you say as I have shewed you I am sure for the peoples Election to be true Ordination you can shew me but three places which I will name unto you the first is Act. 1. vers 23. the second is Act. 6. vers 3. the third is Act. 14. vers 23. and these do speak but darkly for your purpose but I have shewed you eight places for Ordination by Imposition of hands by the Presbytery which are more in number and far more clear But yet Mr. Nichols presuming to make somewhat of it or to please somebody at the latter end of our dispute waving the two first places offered to him by my self for his advantage made choice of the third place Act. 14. vers 23. where from the Greek word he presumed the people are said to stretch out their hands whilest the Apostles ordained them Elders in every Citie which was no Imposition of hands but if spoken of the people an allowing onely of and a consenting to what the Apostles did which I told him was a common action in people to lift up their hands by way of consent and hereupon I told him he should finde that I had the consent of the people of Deal to be their Minister which I desired you to shew by lifting up your hands which I thank you you did cheerfully and unanimously perform But observe I beseech you beloved this place of Act. 14. v. 23. whereon Mr. Nichols would so fain build popular Election as the essential part of Ordination In that place you may observe that it is plainly spoken of Paul and of Barnabas two Apostles ordaining Elders with prayer and fasting which commonly accompanied the Act of Ordination by Imposition of hands as you may see Act. 13. vers 3. Now if this place tells us that the two Apostles ordained what can Mr. Nichols prove from hence for his popular Election But he saith from the Greek word that the people stretched out their hands Ergo They ordained I answer first that the peoples action here if he will have it to be understood of the people which I absolutely deny is expressed onely by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a stretching out the hands but it is not said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a laying on of the hands used in many more places than this as I have shewed him from Act. 6. vers 6. Act. 13. vers 3. Hebr. 6. vers 2. 1 Tim. 4. vers 14. and 1 Tim. 5. vers 22. â—itus 1. vers â— in all which places laying on of hands is expressed and not stretching out of hands And therefore if from this place he will conclude any thing for the people he must not from hence prove a popular and people fancying Ministeâ— making this place to preponderate more and weigh down Imposition of hands by the Presbytery because as much as he can make of this place though I understand it not so as I shall shew presently here the people joyed in allowed off consented to those Elders ordained by the Apostles by the action of stretching out their hands Upon which place Reverend Mr. Diodati of Geneva speaketh thus When they had ordained The Italian reads whâ—n they had by common votes ordained with the approbation and consent of the Churches to whom this right was anciently preserved even from the Apostles time for the Government of the Church was not founded upon constraint nor violence but upon a voluntary obedience These are the very true expressions of Mr. Diodati which agree with what we read in Act. 6. vers â— Look ye out among you sâ—ven men of honest report full of the holy Ghost and wisdom whom we may appoint over this business There the Apostles allow the people their consent and approbation for chusing Deacons but this is not enough The Apostles they must appoint them and lay hands on them to ordain them as you may read in the 6. verse whom tâ—â—y set before the Apostles and when they had prâ—â—ed they laid their hands on them Whence I conclude that the chief and â—ssential part to ordination râ—quired is the laying on of hands by the Presbyâ—ery till which be done the peoples consent and approbation conferreth nothing And so Mr. Nichols can truely glory of no Orders with his poor peoples consent till he bow his neck to this Principle of the Doctriâ—e of Christ Imposition of hands by the Presbytery â—ill which time he can be no true Minister of Iesus Christ nor lawfully administer as he doth the Sacrament of the Lords supper and baptisme For no Minister no Sacrament and where Sacraments are thus with Vzzahs impure hands touched and administred the high crying sin of Sacriledge abounds for which I fear the Lord will yet have a controversie with this Land But secondly Having given to Mr. Nichols though as I said before it is not my judgement upon the place as much as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place of the 14. of Acts can allow him for a popular consent which neither in England is denied for commonly Ministers before they be first ordained have the consent of the people for suâ—h or such a Parish I must now further let Mr. Nichols know from this place that the best Divines do not understand the word here in the Greek to belong to the people but to the Apostleâ— whose laying on of hands is expressed by a word more commonly signifying a stretching out of the hands I may well stretch out my hands and yet not lay them upon any bodies head but I cannot lay my hands upon any bodies head without I stretch them out So the Apostles whilest they laid their hands upon those whom they ordained did truely stretch out their hands and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth extensio manuum not elevatio manuum a lifting up of the hands which is the common action used to express a peoples free consent But it is plain from the whole context that the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was no Act of the people at all who did not in that place so much as lift up their hands for consent The whole context is of Paul and Barnabas They strengthened the Souls of the Disciples vers 22. They ordained they prayed they commended the people to the Lord vers 23. Besides had it been any Act
against himself for then could not his Kingdom endure Therefore I conclude we being no Ministers of Antichrist we then are the Ministers of Christ. 3. Aâ—gument Where there are men sufficiently qualified by God orderly called to the Ministery and do that work which Christ appointed his Ministers to do there are true Gospel-Ministers But such are for the most part Parish Officiating Ministers in England Ergo Parish Officiating Ministers are true Gospel-Ministers and not to be called Babylonish or Antichristian The Major is undeniable because it containeth all the causes that can be required to the compleating a true Gospel-Minister First there is the efficient cause God Secondly there is the Material cause A man sufficiently qualified I mean according to Pauls phrase 2 Tim. 2. vers 2. and 2 Cor. 2. vers 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is sufficient Thridly there is the formal cause Orderly called And fourthly there is the Final cause Ephes. 4. vers 12. The end of the Ministery is for the perfâ—cting of the Saints for the work of the Ministery for the edifying of the body of Christ. The Minor Proposition we shall finde it to be clear also First for the efficient cause there is no controversie there Secondly for the material cause that they are sufficiently qualified who can deny it their gifts do shew it and their good parts declare them to have those things that the Apostle requireth to the making of true Ministers which I shall shew in these particulars First He requireth ability to teach others 2 Tim. 2. vers 2. 1 Tim. 3. vers 2. Ability to exhort Ability to convince Gain-sayers of sound truths Titus 1. vers 9. Now these abilities and gifts for the Major part have our Parish Officiating Ministers who by word and writing manifest this before God and man Secondly the Apostle requireth a desire in men furnished with gifts to bestow their talents that way to the Churches good 1 Tim. 3. vers 1. and also graces to adorn their profession 1 Tim. 3. vers 2. Titus 1. vers 6.7 8. and 2 Chap. vers 7. And such have we in our Parishes men who have entered with desire to bestow the benefit of their gifts upon the Church before any other calling Thirdly For the formal cause Orderly called Who that is not partial or that knows what calling is can doubt of this or without cavilling can maintain that the Parish Officiating Ministers in England have no true calling For they are called and sent of God which calling and sending of God is the preparing of men with gifts and graces to be able to execute in some measure the Office whereunto he doth appoint them Thus Isaias sheweth his Commission from God by the Spirit of the Lord upon him that is the gifts and graces thereof Isai 61. vers 1. Thus the Lord declareth his sending and calling of Bezaleel by giving him gifts of his Spirit for the performance of his charge Exod. 31. vers 2.3 So our Saviour did call his Apostles and gave them a power Math. 10. vers 1. to accomplish that which he did charge them to do vers 5 6 7 8. In like manner before he sent them upon their universal Commission he did speak of those things which concerned the Kingdom of God Act. 1. vers 2. Luke 24. vers 44. then he opened their understandings to understand the Scriptures vers 45. then he promiseth them power from above vers 49. which was the power of the holy Ghost Act. 1. vers 8. for which they were to wait a time Luke 24. vers 49. then he blessed them vers 50. he breathed on them to receive the holy Ghost Iohn 20. vers 22. which according to his promise came upon them visibly Act. 2. vers 4. And thus were they furnished and did proceed on to execute their great charge imposed upon them Thus you see what is Gods calling I speak not here of extraordinary though the instance be from the Apostles as if all should be so furnished now and in that manner but the purpose of my speech is to shew hereby that God doth send none but he qualifieth them with gifts extraordinary Persons with extraordinary gifts by extraordinary means or without means but ordinary men with ordinary gifts by common means giving them natural gifts by the holy Scriptures Grace and by study and Learning but he â—ends none but thus either the one way or other he doth qualifie them for their vocation Now it is manifest to all Christendom that we have Parish Ministers worthily qualified with gifts both of Nature Art and Grace and such therefore called and sent of God Which furnishing with gifts maketh a man fit matter for the Ministery and Gods Spirit moving him to desire to imploy that way the same gift is as it were the internal form of a Minister or Gods ordination by the Imposition of the hand of his Spirit upon that party for the Ministery to whom nothing is wanting but the visible calling of the Church which also our Parish Ministers have they being outwardly called and sent of Christ his Church examined tried approved set apart for the work of the Ministery by the Imposition of the hands of Presbyters and Officers of the Church of Christ in England And therefore they are true Ministers not Babylonish Orderly called which is the third formal cause requisite to the making of a true Minister Object And if it be Objected that some of our Parish Ministers have not the Election of the people according to the practise of the Primitive Church Act. 1. Chap. and 6. and 14. Ans. I answer These places indeed testifie that such examples of practise were then of Election but there is no precept for the perpetuity of it Again such Elections of the people were ever when the Apostles were among them and not else as the very places shew Thirdly the people were very Judicious and were able to make a choice then whereas it is now far otherwise with many Fourthly in all these places we do see indeed an Election among the people but the people did not assume it as a right of themselves but upon the Apostles exhortation and a grant unto them for the time the people made the choice Indeed I confess a double evil to be in the chosing when either an ignorant bad people be leâ—â— to do without wise guides what they list Or a muckâ—wormly Patron is suffered for hope of greedy gain to Tyrannize over Gods people to set over them at his wicked pleasure either an ignorant or a lewd man when many of the people being of good understanding do desire a better But fifthly and lastly although in these places we read of the peoples Election with the Assistance help guidance and direction of the Apostles yet we read also of some sent to the people before their choice or Election as Tyâ—hicus and Paul writes to the Philippians Chap. 2. vers 19 20. that he will send Timotheus to them
for the satisfaction he had of him that he was a fit man to take care of their state and in the mean time he sends unto them Epaphroditus vers 25. and exhorteth them to receive him in the Lord with all gladness and hold such in reputation vers 29. and this without the peoples Election judging their after-approbation to be sufficient Even so for our peoples Election of a Minister if it be not before the Minister comes to a place and he be sent by a Patron yet sometimes the peoples acceptance and approbation afterwards may supply the want of Election at the first as Iacobs after-consent and acceptance of Leah made her to be his wife though he chose her not at the first Now fourthly For the final cause requisite for the compleating a true Minister of Christ it appeareth in many of us by our profit in converting many Souls Yea those that have separated from us must confess that they also were at the first awakened by us We have then Gods ordinary and dayly assistance in our Ministery for the perfecting of the Saints for the edifying of the body of Christ Ephes. 4. vers 12. which is the end of the Ministery and not Babylonish or Antichristian This is clearly seen and proved for Gods assistance appeareth in his effectual working mens conversion by the work of the Ministery for conversion is by the word 1 Cor. 4. vers 15. Rom. 1. vers 16. through the Spirit and not by the word delivered without the Spirit and it is not in man to move the heart to grace 1 Cor. 3. vers 5.6 2 Cor. 3. vers 5. But God doth take the power of conversion to himself Deut. 30. vers 6. Act. 16. vers 14. The means indeed is the word Iames 1. vers 18. Examples hereof we have throughout the Acts of the Apostles Therefore iâ— men be here converted God doth aid the Ministers and is with them by the power of his Spirit in that work 2 Cor. 3. vers 3. by which the Apostle proveth to have the power of the Spirit in his Ministery by the conversion of his hearers All which considered and finding the four causes requisite to make up and compleat true Ministers to be with us I conclude that the Parish Officiating Ministers in England for the most part are men sufficiently qualified by God orderly called to the Ministery and to do that work which Christ appointed his Ministers to do and consequently that they are not Babylonish but true and lawfull Ministers of Iesus Christ. 4. Argument They that have the true properties of true Shepheards are Christs true Ministers But the Parish Officiating Ministers in England have the true properties of true Shepheards Ergo The Parish Officiating Ministers in England are Christs true Ministers and consequently are not Babylonish or Antichristian The Minor I prove thus from the 10. of Iohn for first these go in by the door vers 2. that is by Iesus Christ v. 7. by his call and the Churches as I have proved before Secondly the Porter openeth unto them vers 3. who invisibly letting men into the Church by Christ the door is Gods spirit who doth qualifie true Ministers with gifts and graces and is forcible by them to win people And visibly the Porter is the Authority committed by the Church unto some for admitting men into the house the Church of God Thirdly they lead them forth vers 3. that is from pasture to pasture from milk the grounds of Religion to strong meat Catechizing and otherwise interpreting the holy Scriptures unto them Which true properties of a Shepheard being found in the Parish Officiating Ministers here in England it appeareth that they are true Shepheards and so true Ministers of Iesus Christ and therefore neither Babylonish nor Antichristian or Popish Thus having with Arguments proved unto you that our Ministers are true Gospel Ministers for the further clearing this truth it remains that we answer to what they object against us who do separate from us which is chiefly this Object The Ordination of the Ministers who aâ— this time are Parish Officiating Ministers came from the Romish Synagogue they also were ordained by Bishops Ergo They are not true Ministers or thus Those Ministers which stand by a Romish Institution are no true Ministers But the Ministers of England stand by a Romish Institution Ergo They are no true Ministers but Babylonish and Antichristian 1. Answ. The Minor of this Syllogisme must be denied for we stand by no Romish Institution for Ordination is none of Romes inventions but instituted by the Lord Iesus Christ. So that the Ministers of England stand by an Institution of Christ descending to them from the Apostles through the Church of Rome must be the meaning of this Argument To which we answer that the passing through Rome nulls not the Institution of Christ. As we cast not away the Scriptures Sacraments and what ever Ordinances we have now though they have descended to us from the Apostles through Rome Which Argument runs as strong against Baptisme which though mingled with Romish inventions is not therefore nulled The vessels that were once dedicated to God by his own Institution though they were put into the house of Nebuchadnezars Gods and those that were fit very likely used to drink Wine in when he praised the Gods they were not so much as new cast again but carried to Ierusalem Ezra 1. vers 11. Yea Mr. Iohnson a great man of the separation seeing one that was a Minister in the Church of England afterwards to be chosen a Teacher to a separate Congregation without any new imposing of hands undertakes to justifie the Action thus in five Propositions 1. Imposition of hands is of God and not an invention of man It was not a Post or a Threshold first brought by Antichrist into the Temple of God but had therein before ever Antichrist sate there 2. Baptisme and Imposition of hands are joyned together among the Principles of the foundation spoken of Hebr. 6. vers 2. Therefore they ought to be regarded 3. Imposition of hands is in the Church of Rome still given to the Ofâ—â—ce of the Ministery and in the name of the Lord as they do also still administer Baptisme 4. We finde not either precept example or ground in the Scriptuâ—e binding to the repetition of it 5. The Priests and Levites in Israel becoming unclean when afterward they were cleansed retained still their places of being Priests and Levites and the Children of the Priests and Levites â—ucceeding after them did administer without a new anointing or new Imposition of hands Thus Mr. Iohnson and with him also Mr. Ainsworth though in their judgement both for the Separation opposed rebaptization because baptisme is an Ordinance of God which was had in the Church of Rome before the sell into Apostasie and hath been there continued ever since the Apostles times however commingled with many inventions of their own So likewise Mr. Iohnson defended
passed through the mud of corruptions and corrupt men The Sun shineth one day bright the next day is obscured with clouds and the third day shines bright again And who of sound judgement will the third day deny that light and brightness to be truely the Suns because the day before it was obscured and hid with clouds Or who will refuse the benefit of the Suns light and brightness the third day because it was the day before clouded and obscured Or who will deny the third dayes light truely to be the Suns because the day before there was not from the Sun so clear a light The same I say of our Ordination that indeed it did shine in the Primitive times and when our Churches in England were first constituted with a most clear and bright light of Christs own Institution but afterwards it was obscured and hid in a cloud of Superstitions Popish Rites and Ceremonies and now again is clear and bright and shineth with the light of the true Institution Who therefore of sound judgement will refuse the benefit of it Who can deny it to be from the Sun of Righteousness Jesus Christ because in Popish times it was obscured with clouds of Superstition Though by the Papists we are unjustly called Hereticks Yet some of them deny not to us what those of the Separation here will not grant us Some of them do still look upon our Ordination as true by reason of the Head and Fountain of Iesus Christ from whom it sprang Dominicus Soto Bellarmine Gregorius de Valentia do teach out of Austin grounding on the Scripture that Heretical Bishops may lawfully ordain and that it is an Heresie such as the Donatists was to deny it To this agrees the judgement of our Saviour who teacheth that the Scribes and Pharisees have a lawfull Succession they sit in his Chair their calling is of God though a Race of bad men possessed that Chair and Christ will have them acknowledged for their lawfull Ministers Math. 23. vers 2 3. So is our calling and succession though it passed through corrupt times The Scriptures themselves Baptisme and the Articles of our Creed have all passed through the Papacie unto us and yet they cease not to be true Scriptures nor true baptisme Much less doth Ordination cease to be true and right it being an Act of Jurisdiction which may be legally and lawfully performed by men of corrupt Faith We must carefully distinguish the Acts of Office which have their form and being from a Root or Fountain without us from the qualities of the man that performeth that Office The man may be naught yet his Office be good and Acts done by verâ—ue of his Office may be good just and allowable although the man his religion be naught As for instance in Caiphas and in those Priests to whom our Saviour bad the Lepers go and shew themselves Luke 17. vers 14. A Popish Land Lord makes to his Tenant a Lease of a Farm The Lease is not Antichristian but good in Law although he that demised it be for his Religion a Papist A Popish Judge doth pass a sentende in Court which standeth good in Judicature his sentence is not Popish though he that pronounced it be a Papist The reason is because the Legal sentence is not of him nor from him as a Papist but as a Iudge who doth but deliver that which he hath received from an higher root the Law So in this case Ordination is an Act of Office derived from Christ and it is not Popish though executed by a Papist We do not rebaptize them that were baptized by a Popish Priest because the power of Gods Ordinance depends not on the Person that doth execute the same but upon an higher foundation the Institution of Christ. Ministerial Acts are not vitiated or made null though they pass through the hands of bad men but stand good to all intents and purposes to such as receive them aright by vertue of their Office Authoritatively derived from the first Institution Yea further I say that if there have been no true Ministers in England or else where no true Ordinances nor Churches but where there hath been no humane mixtures nor wicked Persons or Officers then there have been but few Ministers Ordinances or Churches since there was a Church upon earth and if there ought to be separation from such Ministers Churches then we should have found before these dayes Separatists enough How hardly was Superstition kept out in the Church of the Iews before the Captivity Afterwards when Christ came were they clear What shall we say of corrupt Caiphas then the high Priest his corrupt entering into and his continuing in the place for one year So the Pharisees a generation corrupt that God never Instituted their School began some say two hundred and fourty years some say more before Christ and for their Superstitious inventions they were not barren in them But did Christ so soon as he came to preach call away the people and bid them separate No we finde no such words but rather we read that though here were corrupt Officers Christ bids the multitude hear them and observe and do whatsoever they bid them observe and do Math. 23. v. 3. After Christ how long did the Churches continue without Superstitious mixtures I believe we shall finde that the Church hath not been long free but we do not finde separation presently and nulling of Ministers as now Men should do well to give us a precept or example out of the word where Ordinances have been dispensed true for the substance though some humane mixtures have been joyned to them that therefore they were iteraâ—ed 4. Aâ—s Fourthly I answer that if the true succession of Ministers of England and true Ordination of them have failed decayed or been lost because of either Bishops or Popish Prelates or a Romish Presbytery in the time of Popery from whom we have descended then it must be shewed in whom particularly or in what Prelates Bishops or Presbyters this Ordination fiâ—st decayed died and was quite lost and abolished If we look back to the beginning of Popish Superstition in England and to the first Bishops and Presbyters that then Apâ—staâ—ized from the purity of the Gospel and of the Ordinances of Christ to Popery we shall finde that Ordination for substance died not in them for before they fall they were truely and rightly Ordained to preach and pray and if to preaching and praying they added Mass mumming that their first corruption did not deprive them of that first power which by true Ordination they received to preach and to pray for that power was not given them conditionally so long as they preserved themselves from corruptions and to be forfeited by corruptions as I shewed before that corruptions in an Officer do not null or make void the Acts of Office which have their form and being from a root or foundation without Ordination therefore in them was not lost
people of God But in the 1 and 6 verses they are observed to be a people not separated from the wickedness of the World but at that time were in the height of corruption in â—he act of Idolatry In the 1 Sam. Chap. 12. vers 22. Samuel calls the people Gods people and so a Church But at the same time they were under corrupâ—ions and had grievously rebelled against the Lord their God Ergo. A people under corruption may yet be called truely a people and Church of God I doubt not beloved but you well remember and have taken notice of this Argument and I hope you have also lâ—id up in your memories the slight and fâ—ivolous answer noâ— any way â—atiâ—factory to a troubled and doubting Conscience in so weighâ—y a controvâ—rsie quâ—stioning Gods true people and Church Mr. Nichols forsooth as if he had to deal with Babes or silly women to be led captivâ— thought to stop our mouths here with any anâ—â—er â—hâ—ugh but an invention of his own brain and not considering that he stâ—oâ— in the presence of a grave and learned Assembly Yet as I peâ—câ—â—ved troubled with the Authority of Scripture answered acknowledging that at those times there was much and gross corruption in the people but yet God having then but one people was loath to cast them off A pretty evasion as if God were bound to a people never so corrupt as if love to one people must make him wink at their corruptions and notwithstanding their gross corruptions to own them and call them his people And why may not we plead as much love to us since Christ exhibited Why must we be cast off from being a people and Church of Christ because some corruptions and corrupt Members are amongst us Is God an accepter of persons or of one people more than of another Are these the priviledges of the Gospel Are fire and sword cutting and casting off for some mens corruptions and altogether unchurching a people the happy times of the Gospel of Christ But before I could go f orward to second my Argument begun in the Iews with an instance of the Church of Corinth of the Churches of Asia and all the Chuâ—ches to whom Paul directed his Epistles my learned Moderatour taking notice of Mr. Nichols his answer and speaking a word to the purpose of my Argument upholding with me that a people under corruptions of some might yet be called Gods Church and people Mr. Nichols his spirit began to rise against my Moderatour telling him he wondred that he would seem so prophane as to maintain such an errour which my Moderatour taking for a kinde of challenge you may remember he answered Mr. Nichols that what he had said he would maintain either with his pen or in publick dispute Whereupon Mr. Nichols thought fit to breath a little after my hot pursuing him and turning his coat of a Defendant into an Opponent though against the practise of all School Disputants propounded a few Arguments of little worth to my Moderator all to that purpose of Paul 2 Cor. 6. vers 15 16. What concord hath Christ with Belial Or what part hath he that believeth with an Infidel and what agreement hath the temple of God with Idols To which my Moderator answered both learnedly and convincingly insisting upon the same Epistle of Paul unto the Church at Corinth and to the Saints at Corinth and yet as he shewed there were amongst them many wicked and corrupt persons as I shall hereafter shew from some particulars I confess besides much froth and shadows of truth the most that I could observe in Mr. Nichols his Arguments to my Moderator was a kinde of wondering exclamations against wickedness and against corruptions in a Church as if he knew not any difference between a visible and an invisible Church nor would take any notice of the corruptions shewed unto him in the visible Church of Corinth to the very last end of his Argunents wondring at our prophaneness in affirming corruptions and wickedness possible in a Church and people of God Whose wandrings and ungrounded exclamations call to my Remembrance a strong controversie in the Church of Rome between the Iesuites and the Dominican Friars concerning the Conception of Mary the mother of Christ whom the Dominicanâ— affirm to have been conceived in Original sin as all that have descended from the loines of Adam and prove it both by reason and Scripture To which the Iesuites not being able to give any Satisfactory answer yet draw most of the common people to side with them yea to make vows to die rather than to forsake that pious and Godly opinion so they term it that Marie was conceived without any spot of Original sin though common to all others that even descended from Adam And though they can produce no Scripture to prove it nor any solid reason yet they work upon the people and answer the Scriptures alleadged by the Dominicans with wonders and exclamations saying What the Mother of Christ a sinner what A spot of sin in her who bare the Lambe without spot in her womb what Defilement of sin in the Temple of Christ and in her whose womb was as a Temple to harbour God and man Such like exclamations were Mr. Nichols his Arguments yea and answers to apparent Scriptures to draw silly people to his seemingly pious opinion What prophaneness wickedness drunkenness corruptions in the house in the Church and among the people of God what concord hath Christ with Belial But no answer to the Church of Corinth all this while At last he replied to my Moderatour Shew me where ever the Apostles received wicked and corrupt persons into their Churches as into your Churches they are received To which demand he answered that neither the Apostles nor we receive wicked and prophane persons into our Churches and Church Communions qua prophane and wicked as prophane but qua as Prosessours and Converts Thus my Worthy and Learned Moderatour and Reverend Pastour of the Church at Word having repulsed Mr. Nichols his darts and blunted the edge of all his Weapons without any â—oyl but rather with great credit as was after confessed by some well-affected to Mr. Nichols himself ended his single Combat and Mr. Nichols made use of that liberty granted him to oppose against me also falling once more upon the word Parishes saying he would prove them not to be Churches which he would indeavour to prove from Queen Maries dayes But I desiring him to look back further to the beginning and fountain of Parishes and Parochial Churches long before Queen Maries dayes he would not frame his Argument from that time of the height of Popery in England as I desired him aiming as I conceived at the abominable corruptions brought into Rome by the Councel of Trent convocated in the year 1547. when our Reformation began as Sleiden observes de Stat. Relig pag. 909. lin 1. Remembring also what before I had shewed him of some dissenting parties to
that even in Countrey Parishes there was a seed and remnant left of Godly people who would not with Baals Priests bow their knees unto idols But as if this known truth were not satisfactory Mr. Nichols following his usual way of Arguments as I have observed in him either changing new terms or not minding what hath been granted denied or distinguished gives a sudden leap from England to Rome and from thence fetcheth a reply thus 3. Object In those dayes Parochial Churches were subject to Rome Ergo In those dayes Parochial Churches were Babylonish All this being answered before in substance carried not his Argument one step further than it was gone before though he went so many steps to fetch it Who doubts but then the major part were subject to Rome and so were Babylonish But here is no reply to what had been distinguished of the Martyrs of the holy remnant in those dayes who would not be subject to Rome But perceiving what a formal Disputant I had to deal with I granted all according to my former distinction and let him run on to this ensuing Enthymema 4. Object Rome then was no Church Ergo England then was no Church Here you see again how Parishes are laid aside and the word Church as if his terms were now altered from Parochial Churches to a National Church is revived But here though I might again have answered with my former distinction of the Godly remnant in England and shewed him that though Rome was not a Church then yet there was a Church and people of God in Eâ—â—land then Yet purposely for Arguments sake I resolved to turn his Byass from England to Rome himself iâ—clining by Arguments that way to try if yet he knew more of Rome than he had shewed to know in his answer to my first Argument concerning Parochial Babylonish Romish Churches and to try further whether he could as yet tell how like a Schollar to reply with a formal Argument to the several heads of a distinction and therefore I distinguished his Antecedent thus Rome then was no Church Qâ—oad substantiam or in some substantials as Ordination Baptisme the Scriptures a confession of Christs Birth Death Resurrection and Ascension and the like I denied his Antecedent But in corruptions of Rites and Ceremonies in Superstitions and in some Scripture opposing Doctrines I granted his Antecedent Here Mr. Nichols began to Triumph hoping now to regain what he had formerly lost by his slight answers to my Arguments and called out with a great exclamation and wonder to the people to take notice that I granted that Rome then was a Church But remember beloved how cunningly and craftily he concealed my distinction and never bad the people take notice that I had granted that it was a Church onely quoad substantiam or in some substantials yet remaining as Ordination Baptisme and the like Neither pursued he â—is advantage if any against me like unto Scâ—ollars who in Schooles are taught to reply against that part of the distinction which denieth and so whereas his Antecedent was this Rome then was not a Church and the negative or denying part of my distinction was this Rome thâ—n was not a Church quoad substantiam or in some substantials as Ordination Baptisme the Scriptures a confession of Christ his biâ—th dâ—aâ—h resurrection and ascension and the like I denie it he should have replyed against this and proved it was not a Church quoad substantiam or in any substantials neither in maintaining Ordination by Imposiâ—ion of hands by the Presbytery as from Christ neither in upholding Bâ—ptisme as also an ordinance of Christ neither in acknowledging the Gospel to be from Christ and not a fable of mans invenâ—ing and the like But as one that had quite forgotten his schoole and University lessons and Rules for arguing and hoping that the generality of the people understood not the words quoad substantiam he waves them and goes on thus 5. Object Rome then in those dayes was no true Church Ergo Rome then in those dayes was no Church If he had argued thus Rome then in those dayes was no true Church in any substantials Ergo your deniall is false I should have liked my Cambridge Schollar better But to change his term in the former Antecedent Church in this Antecedent into true Church having had deniall to Church onely is a way of arguing I have never yet found out Surely Mr. Nichols cannot be ignorant of a false Church and a true Church and that a false Church in some sense is usually called a Church or else why doth he call our Parochiall Churches being Babylonish and false in his opinion yet Churches I might therefore here have stopped his further proceeding by granting his Antecedent and denying his consequent but to try how far he would run upon new terms I told him that if he argued â—ill mid-night I would answer with the same denying part of my former distinction till he replied against it and so again I distinguished his Anâ—ecedent quoad substantiam or in some substantials it was no true Church â— denyed it In many corruptions ceremonies superstitions and some Scripture oppâ—sing doctrines I granted it And here Mr. Nicâ—ols like the Ieâ—uites spoken of before not being able to prove by arguments or Scripture that Mâ—ry was conceived without Original sin falling yet into eâ—clamations and wondring so he not being able to prove by any strong Argument or Scripture Authority that our Parochial Churches are Babâ—lonish â—ell into exclamations into both wondring and forgetting himself wondring that I should grant Rome to be a Church and forgetting my distinction and in what sense I granted it to wit in some substantials onely forgetting also that in the other branch of my distinction I denied Rome to be a Church to wit in her corruptions superstitions and many Scripture-opposing doctrines But here Mr. Nichols having pumped his brain dry and finding the stream of his Enthymema's to flow no more from him being not able to prove our Parochial Churches to be now Babylonish from any instance of Romes being or not being a Church without any further reply to my denial quoad substantiam or in some substantials which I long expected left off And so ended beloved our dispute and Arguments upon the first Proposition affirming Parochial Churches to be Babylonish As for his second Proposition concerning his own Church and Congregation and what was by Argument objected against it I shall speak of that after I have more fully cleared my judgment unto you yet concerning our Parochial Churches and to what hath been already said added such strong reasons and Arguments as want of time upon the day of dispute suffered not to come forth to light But before I satisfie your expectations and desires herein I must first clear my self from the harsh judgement and censure of Mr. Nichols his party against me for granting Rome to be a Church in some substantials which distinction they waving I am
informed that some have said that my heart is still at Rome whose mouthes must be stopped and those bâ—ats of spight and envy coming forth from thence like the frogs that came out of the mouth of tâ—e Dragon of the Beast and of the false Prophet Revel 16. vers 13. must be crushed least from câ—oaking at the first they proceed further to poison and envenome that good name and reputation which I hope I have purchased unto my self both by a known affection to the state affairs and Governours and by soundness of Doctrine these ten years that I have lived in Kent where my Teaching hath had the Approbation of all sorts of people of sound judgment who far and near have resorted to me and acknowledged from me the comfortable work of the Ministery uppon their Souls And as for any inclination or bending of my heart or affection to Rome I doubt not but that all England hath taken notice of my writings and actings against that Triple crowned man of sin and his Emissaries the Priests and Iesuites here in England against whom I have been often by Authority commanded up to London to the Sessions held at the old Bayly and without any competent satisfaction from the State have spent and wasted much of my poor estate which should have been my Wives and poor childrens portion and comfort hereafter In which Bell the Franciscan Friar Sanderson alias Holland and Wright both Iesuites and some others whose names are at present out of my memory have been discovered and according to the Laws of the Land brought to condigne punishment at Tyâ—urn For which service I have been often assaulted and threatned with murther by my bloud thirsâ—y enemies the Romish Papists to whom Mr. Nichols his party rashly judgeth my heart inclines as unto friends but especially by one Burke an Iâ—ish Gentleman in Alders-gate street and in Shoo-lane by one Captain Vincent Burton who came from Flanders purposely to kill me and had glutted his malice with bloud in my very châ—mber where I lodged had not the ever watching Providence of heaven prevented his murtherous intentions Which dangers threatning my life were well seen and credited by the Right Honourable my Lord chiâ—f Iustice Rowls when at the execution of Wright the Iesuite he charged one Mr. Thomas Mayo an Officer of the State to guard me during my abode in London and offered me more strength to secure me would I have accepted of it which I refused having constantly about me a Trooper also at my charge well known unto you of this Parish But can my heart be at Rome where if my body were it would be burnt to ashes for my good services to England as were the bones of the Byshop of Spalato after that upon fair promises he returned from England unto the Pope But these somes of malice are against me because I durst dispute with Mr. Nichols a private man and contend as the Saints have formerly done for the truth and because as a Schollar by way of Argument I have granted that the contrary whereof he could not prove nor so much as offered to reply against it to wit that Rome is a Church and true in some substantials though not in her corruptions of Rites foolish ceremonies superstitions and some false Doctrines contrary to the Scriptures Which opinion Beloved I shall never hold tenaciously noâ— heretically by inhering to it if by sounder judgements I may be convinced of the contrary to whom I shall willingly submit and not disturb as too many do the tender flocks of Iesus Christ. The ground therefore whereon at present I say this Opinion may be grounded and by me was truely intended when I answered Mr. Nichols saying that Rome was and was not a Church in several respects was this First Although it be true that the Councel of Trent convocated in the year 1547. did desperately wound the Church of Rome first in that it did heighten and multiply her damnable errours Secondly in that it did draw all the poison into one entire monster and body of errour and presented it all to the world as the Doctrine of the Church Yet as the dissenting parties from other councels setling the Popes Supremacy communicating in one kinde of worshipping of images disallowing the use of the Bible to the people forbidding Priests to marry and in England Mr. Iohn Wickliffs Tenents as I have shewed before were ground sufficient to discover a party a people a Church in Rome and in England which Mr. Nichols himself opposed not but rather seem to grant it then the like may be said since the councel of Trent for if any have opposed or dissented from or disallowed that councel they must be said to disallow those damnable errours that poison drawn into one entire monster and body of errour But many there are who have opposed dissented from and disallowed that councel Ergo They must be said 'to disallow those damnable errours that poison drawn into one entire monster and body of errour The Minor is known to such as have travailed beyond the Seas and no doubt to all learned Divines who have perused such Bookes as do lay down the State of Rome since the councel Wherein they shall finde that the whole Kingdom of France to this day hath opposed that councel besides many other learned Divines and among them the whole University of the Sorbonites at Paris who unanimously and strongly maintain the Oath of Allegiance to Kings Princes Governours of Nations against the Pope and so vigorously have opposed the Popes supremacy voted in the councel of Trent that had not Vrban the Eight complyed with the Court of Paris when Cardinal Richlieu was in his height of command and prosperity either he â—imself or one Friar Ioseph a Capuchin had been made Antipope for France and all Addresses to the Pope of Rome had been forbidden to the people of France in general at which they have been aiming these many years and I believe will ere long effect it if this Cardinal at present Mazarini continue in favour and keep close Prisoner that Popes great favourite Cardinal de Retz such is the regard that Kingdom hath to the councel of Trent to the Popes supremacy â—etled by it The same Oath of Allegiance hath been vigorously maintained and the Popes supremacy strongly denied these many years in England by some also of the Popish Religion as by Mr. Roger Widrington in his Apology but especially by the order of the Bendictines amongst whom Price the superiour of that family in England and before him Doctor Preston a Prisoner formerly in the Clinke who being excommunicated by the Pope for his opinion was by King Iames protected against the Pope the like Sir William Howard otherwise a Papist hath opposed in print all these slighting the councel of Trents determination as a point of faith and disregarding the Popes thundering out excommunications against them Besides these what dissenting parties must needs be there whereas many
Comparatively in respect of Iews and Turks they are good and true Or else surely the Title of Learned Mr. Fuller his book called The holy War and the holy State is false wherein he treats of the Christians Wars against the â—uâ—ks and against Ierusalem and of their State-Government in the Citie of Ierusalem and other places subdued by them But the Christians then were most such as lived under Popery and as Christians they joyned together against the enemies of Christ that the name of Christ might be propagated and confessed where it was most hated and blasphemed and this work by all Writers is called a holy work Then I infer that where such holy indeavours are for Christs name and the propagation of it there Christ in substantials is acknowledged and to confess and acknowledge Christ is some part and Character of a people and Church of God Ergo They are a Church in some part and in some substantials of a Church But fifthly I answer that this my opinion is no such strange Doctrine as Mr. Nichols and some others would judge it to be It hath been held by many sound and Orthodox Divines both at home and abroad Learned Morneuâ— Du Plessis who wrote against Rome and hath been held alwayes a â—ound Protestant in his book de Ecclesia pag. 343.350 holds Rome to be a Church and his chief Argument is indeed the same that hath alwayes moved me to this opinion before ever I read it in him which is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Antichrist must in full height sit in Templo Dei in the Temple of God What then is that or where is that but in the Church â—rom whence I form this Syllogisme If the Pope be Antichrist he must sit in the Temple and Church But the Pope is Antichrist Ergo He siâ—s in the Temple and Church Then further But the Pope as Antichrist sits in no Temple or Church except it be in the Church of Rome Ergo The Pope either is not Antichrist or Rome is a Church But the Pope is Antichrist and must sit in a Temple or Church Ergo Rome is a Church But Rome is not a Church in her corruptions Supersttions and Idolatries Ergo Rome the seat of Antichrist is a Church in some substantials So Mornâ—y also discourseth in his book de Ecclesia pag. 349.350 with these words which I have faithfully transcribed In that we affiâ—â— that Antichrist rulâ—th there we consequently hold that it is the Church in as much as he cannot sit any where but in the Church But it is one thing to separate our selves from the Church of Rome defiled by Antichrist and another thing to depart from the Communion of the universal Church Again we depart not from the Temple but from the Idolatry committed in the Temple nor from the Common-wealth but from the Tyrannie which oppresseth the Common-wealth nor from the Citie but from the pâ—stilâ—nce which inâ—ecteth the Citie nor from the Communion and fellowship of the people but from the conspiracie of Antichrist and of his maintainers We therefore renounce not their baptisme but we ratifie it And further for this point of baptisme that for substance it is true in Rome he â—aith thus pag. 147. It is not the Heretick that baptizeth as long as baptisme remaineth sound but Christ by the hand of the Heretick wherein we follow the practise of the Primitive Church and the determination of the fiâ—st Councel of Nice that they which were baptized by Hereticks renouncing their Hereâ—ie they shall not be rebaptized except those that have been baptized by the Samoâ—arens who keep not the essential words of baptismâ— And Doctour Reynolds speaking warily of the Church of Rome denies it not to be a Church but saith Ecclesia Romana nec est Ecclesia Catholicâ— nec sâ—num memâ—â—um Ecclesiae Caâ—holicae It is neither the Catholick Church not a sound Member of the Catholick Church In which words he seems to acknowledge it a diseased Member or a sick Member Which indeed puts me in minde of what I have read of a Commencing Doctour long since in Oxford whose question was Ecclesia Romaâ—a non 〈◊〉 Ecclesia vâ—â—a The Church of Rome is not a true Church And in his Pâ—â—ition or to speak properly in Oxford stile in his supposite he shewed the many coâ—â—â—ptions and spiritual diseases of the Church of Rome A Doctouâ— replying on him used this Argument Ecclesia vivâ— est Ecclesia vera Ecclesia Romana est Ecclesia viva ergo vera The Minor being denied the Opponent proceeded thus Ecclesia aegra est Ecclesia viva Ecclesia Romana est Ecclesia aegra Ergo viva Thus you see that by other sound Divines the Church of Rome hath been held a Church though sick diseased unsound in her corruptions which argues that under those diseases and corruptions there is some life yet in her and some truth of substantials as C rist Baptisme the Scriptures Ordination and the like 1. Object But it may he Objected that I speak things contradictory and do aver two contradictories in the same subject simul semel at once and the same time saying They are a true Church and yet again saying that in their corruptions superstitions and some Doctrines they are a false Church But true and false are contradictories not Predicable of the same subject at the same time Ergo I seem to speak things contradictorie Answ. To which I answer that contradictories are not predicable of the same subject at the same time if taken in one and the same respect but in several respects they may be predicable As I may say Peter is a man and Peter is not a man and in several respects both may be truely verified Peter truely is a man in respect of the substantials and essentials of a man in him and Peter is not a man but a beast in respect of his madness and beastly conversation Rome likewise is and may be said a Church and not a Church A Church in respect of some substantials in it belonging to a Church and not a Chuâ—ch in respect of the filthy corruptions Idolatry and Superstitions in it and Doctrines contrary to the â—â—uth of the word of God 2. Object Secondly it may be objected If in some substantials Rome be a true Church why then did I separate and doth all England separate from Româ— Where is our Warrant to separate from a true Church Ans. To which I answer that we have warrant sufficient to separate from Rome though not for the substantials which they yet maintain Their Idolatries their â—superstitions their false doctrines are waâ—rant sufficient to us out of the word of God to separate from them True it is every disease must not keep a man from his Neighbours society a man being Animal sociabile a sociable creature born into the world among other ends for comerce and society with his Neighbours Yet so infectious and contagious so filthy and loathsome may the disease be
as for us he careth not for us which would be absurd The instance also in the Churches of Asia is unanswerable which though corrupt are called Golden Candlesticks Revel 1. vers 20. What corruptions were in Ephesus What in the Church of Pergamos where if not Nicholaitans yet Nicholaitans whom God hated were followed Revel 2. vers 15. What in Thyatira Where a Iezabel was suffered to preach Revel 2. vers 20. What in Sardis that had a name to live but was dead Revel 3. vers 1. What in lukewarm Laodicea that is commended for nothing good in her Yet all these are called Churches by Iohn for the patience of some the good works of others and doubtless for the profession and Godliness of many that lived among them It is the principal pâ—rt that gives the denomination to a thing and not that which is more base and vile in it A Princely Palace is named a stately Palace and building from those stately and capacious banquetting Rooms Galleries Walks Halls Parlours Balconies Chappels Towers and Turrets about it though in it there may be also some dark and dismal Entries and passages some slovenly greazie disordered Kitchins and Cook-Rooms and about it some outward stinking Sâ—able Rooms and Dunghils Even so the Churches of God take their denomination and are called even Saints a principaâ—iori parte from the more principal part of the wholesom and sound Doctrine preached in it of the true Faith conâ—â—ssed of the right use of the Sacraments ministred of the obedience to the word acknowledged in it and finally of those who turn not to riot and excess with the wicked of which sort commonly there are some Ergo Our Churches are true and not Babylonish But further that a Parochial people meeting â—nd gathering together for the true worship of God there being nothing in such our meetings qua as meetings Babylonish are not to be called Babylonish but that they are true Churches I shâ—ll prove by these strong reasons and following Arguments out of Scripture 1 Argument Apostolical constitution is a true constitution But such an one is ours Ergo The Minor I prove thus First The people of this Nation was converted to Christ as true Histories do witness by either Apostles or Apostolical men neither is it to be doubted but that in their dayes the Gospel was far spread as may appear by Paul's Testimony Rom. 10. vers 18. and Colos. 1. vers 6. Secondly Because we hold and maintain the same things Apostolical whereby we and other Churches were made Christians and Christian Assemblies to wit the word external profession of Iâ—sus Christ and the holy Sacraments by which and for which the people in the Apostles dayes were accounted Christians As for the word who doubts of the excellency of it and what an excellent people it fashioneth where preached and received as I shall in these places shew In the 2 Epistle of Iohn vers 9. 10. we have this commendation of the word and Doctrine and of them that receive it He that abideth in the Doctrine of Christ he hath the Father and the Son And if there come any unto you and bring not this Doctrine receive him not into your house neither bid him God speed Secondly The word is said to make Disciples to Christ Matth. 28. vers 18. Mark 16. vers 15. Thirdly The word it is that reconciles men to God so Paul saith God was in Christ reconciling the World unto himself and hath committed unto us the word of reconciliation 2 Cor. 5. vers 19. Fourthly By this word the Apostles wrought and converted many as may appear from Peter standing up and lifting up his voice and saying to the people Hearken to my words Act. 2. vers 14. compared with verses 37 38. and Paul and Silas by the word converted the Jaylour and his Family as is clear in these words Thâ—y speak unto him the word of the Lord and to all that were in his house and he took them the same hour of the night and washed their stripes and was baptized he and all his straightway Act. 16. vers 32 33. Fifthly This word given to a people is Gods covenanting with them for so his Declaration of his will by his word is called his Covenant Deut. 29. vers 9. compared with the 12. verse And the people receiving this word and professing their Faith to God is their taking of God to be their God and covenanting with him Deut. 16. vers 17. He loved the people all his Saints are in thine hand and they sate down at thy feet every one shall receive of thy words Deut. 33. vers 3. Of such hath he received a reconciliation Iob 33. vers 23 24. Sixthly Such professours the Apostles admitted into the Church as those that had covenanted with God and were not to be denied the Seal of the Covenant Act. 8. vers 12. compared with the 37 38. verses And as for the Sacraments they combine and knit us together Matth. 28. vers 19. 1 Cor. 10. vers 16 17. Therefore unless Mr. Nichols deny all this unto us he cannot deny us Apostolical constitution Oh then we having the Father and the Son by the Doctrine and word of Christ we being discipled by the word we being reconciled by the word to God we findeing dayly upon our Souls a powerfull working of the word of the Ministery God having covenanted with us to be our God and we by this word having taken him for our God shall the Seals of this Covenant be denied unto us which the Apostles denied to none tâ—at professed the word no not to Simon Magus Act. 8. vers 13. and though strongly knit and united together in Christ and made one body and partakers of that one bread shall we be unchurched unreconciled uncovenanted unknit and separated from Christ as Babylonish Surely this Assertion of M. Nichols will seem to the World not onely uncharitable but most absurd and Antichristian contradicting so much of Scripture as it doth 2. Argument Those that profess the Name of Christ without superstitious inventions of man are a true Church But a Parochial people meeting and gathering together here in England for the true worship of Christ profess the Name of Christ without superstitious inventions of man Ergo They are a true Church The Major is proved thus for Churches planted by others are onely thus described by their terms where Christ was named as you may read Rom. 15. vers 20. So have I strived to preach tâ—e Gospel not where Christ was named least I should build upon another man's foundation which words Learned Mr. Iohn Diodati expoundeth thus that it was the Apostles meaning to make it his onely glory to plant new Churches not standing to manure those which were already planted by the Ministery of others Which cannot be understood well to be the sense of the Apostle if by these terms where Christ is named he understand not true Churches planted and erected So it appears that where
Christs name is named called upon and professed and that without superstitious inventions of man there is a true Church But our Parochial meeting and gathering together is to name the Name of Christ to call upon it and profess it Ergo Our Parochial people here in England so meeting and gathering together are true Churches and not Babylonish 3. Argument We be either the Church of Christ and so a true Church or the Church of Antichrist But we are not the Church of Antichrist Ergo we are the Church of Christ and so not Babylonish but a true Church The Minor is clear we have forsaken Rome the Pope his Doctrine his Sacraments Yea every year upon the Friday before Easter day we are excommunicated by the Pope with this Ceremony which my self have seen and was present at it Ann. Dom. 1640. The Pope standing in a high Balcony in Peters Palace before thousands of people gathered beneath in an open wide and capacious place takes in his hand a lighted Torch declaring that light to represent the light and brightness of the true Militant Church and the light and glorie of the Triumphant Church above and then one of his Chaplains putting out the light The Pope casteth the Torch out of his hand from on high down to the ground declaring by that Ceremony that so he excommunicates and deprives of all light of mercy favour comfort in the Militant Chuâ—ch and also excludes from the light of glory in the Triumphant Church all Hereticks in England as such he looks upon us who acknowledge him noâ— by their obedience to him to be the supream head of the universal Church and condemns their Souls to the pits of Hell where is no light of mercy and redemption but darkness for ever excâ—pt they repent and turn to him using in this action of casting down the Torch the words of Christ to the wicked on the leâ—t hand Dâ—part from me ye cursed into everlasting fire prepared for the Devil and his Angels Matth. 25. vers 41. Thus are we disowned cast out anathematized and for ever cursed by the Pope and shall we yet be said by Mr. Nâ—â—hols to be Babylonish to be his or any wayes to belong to him No surely we may rather say as our Saviour said of the World and his Disciples If ye were of the World the World would love his own but because ye are not of the World but I have chosen you out of the World therefore the World hateth you John 15. vers 19. So if we were of Rome of Babylon Rome would love us as her own but because we are not of Rome but the Lord hath chosen us out of Rome and out of Babylon therefore she hates us and her Triple Crowned Head and Governour bids us depart casteth us out and curseth us So it appears that we are no Church nor people of Antichrist Ergo we are a Church of Christ. And if there be any further doubt of this in Mr. Nichols I must tell him plainly that the difference is between him and the Pope The Pope saith we are no Church of Christ because not belonging to him Mr. Nichols saith we are no Church of Christ because we are Babylonish and so belonging to the Pope and to Antichrist As Paul set the Pharisees and Sadducees at variance to help himself Act. 23. vers 6 7. So I shall leave the Pope and Mr. Nichols to reason this case whilest I step forth to my fourth Argument thus 4. Argument A company having no false nor Babylonish head but having Iesus Christ for their true head can be no false nor Babylonish Church or body But we are a company having no false nor Babylonish head but having Iesus Christ for our true head Ergo we can be no false nor Babylonish Church or body The Minor is clear thus because we do all profess him which is a token of Faith in the heart Rom. 10. vers 9. If thou shalt confess with thy mouth the Lord Iesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved And the Apostles judged such worthy to be of the Church in their time and thereupon did admit men as Act. 16. vers 31 32. Yea Simon Magus thereupon was admitted Act. 8. vers 13. though otherwise a dissembling Hypocrite whose example is a sufficient answer to Mr. Nichols his Objection saying sheâ— me â—here the Apostles admitted wicked men into their Churches as you do To which with this example of Simon Magus we answer as also with Demas Hymenaeus and Alexander that they admitted wicked dissembling Hypocrites as we may do some not qua and as wicked and dissemblers but qua and as Proâ—essours professing with their mouth the Lord Jesus as a token of Faith in their hearts Rom. 10. vers 9. Yea secondly such is this confession or profession of the name of Christ that it is a token laid down in Scripture that such as confess Iesus Châ—ist have the Spirit of God Hereby know ye the Spirit of God every Spirit that confesseth that Jesus Christ is come in the flesh is of God 1 John 4. vers 2. And thirdly the confession of his name is a part of our praise so Paul saith By him let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thanks to his name Hebr. 13. vers 15. Thus we hold Christ for our head we profess and confess him and his name â—rgo we are no Babylonish â—or false Body 5. Argument A company having Iesus Christ for their Mediatour and Advocate are a true Church But we are a company having Iesus Christ for our Mediatour and Advocate Ergo we are a true Church The Minor is proved thus First by our prayers which are onely made to God and in the name of Iesus Christ onely Secondly in that we do condemne the Papists for making the Virgin Marie Saints and Angels Mediatours to God and we do reject it as idolaâ—rous Thirdly because we do partake of the Covenant made unto us by God through Iesus Christ which I thus make good First because many of us both in Church and Common-wealth of both higher and lower degree have true knowledge of Gods word which is one part of the promise and Covenant as you may read in these words of Ieremiah This shall be the Covenant that I will make with the house of Israel saith the Lord. I will put my Law in their inward parts and write it in their hearts and I will be their God and they shall be my people And further They shall all know me from the lowest of them unto the greatest of them saith the Lord Jerem. 31. vers 33 34. and the like Hebr. 8. vers 10. and Chap. 10. vers 16. Secondly the fear of God possesseth the hearts of many which is another part thereof as the same Prophet writeâ— I will make an everlasting Covenant with them that I will not turn away from
other And therefore his Church may well be called a flying a wandring Church limited to no particular place as are our Parish Churches and were the Churches in the Primitive times But if he say his Church is not to be called by his Name but by the place and so will call it the Church at Adisham and where in any other place some of his Members live they are to be called Limbs to his Church at Adisham and single congregations belonging to that Church I answer two things First that he must know whither a better and abler Pastour that lives at Adisham and the people or his Church will allow that the Church at Adisham shall be known and named by two or three or four at most belonging to Mr. Nichols and not by the Major part pertaining to the chief Parish Pastour But secondly I answer if Mr. Nichols his Church be thus built up with several single Congregations in divers parts belonging to one chief building at Adisham then Mr. Nichols will go beyond us and turn Episcopal and make Adisham his Metropolitan seat and other places Limbs of it Or then Mr. Nichols will begin to jump with our Ministery and will I hope in time turn a Classical man making Adisham his Classical or Provincial Church and others of his Congregation in divers places homogeneal parts of that his Classical Church Which if he yield not to I must judge his building and his house to be contrary to the rule and practise of the Apostles and to savour too much the practise of the Jesuites 5. Errour A fifth errour in Doctrine taught by him which is Popish Jesuitical Jewish and Turkish is that his people or Congregation must be bound to hear none other preach but himself or such as are of his Iudgement Which errour how gross and Antichristian it is I leave you to judge when hereby he limits Gods hand and working to himâ—elf a sin formerly of the Jews who are said to Limit the holy one of Israel and he binds God to do good to those poor Souls by no other means nor instruments save by himself or such as are of his judgement But alas the poor silly people understand not the depth of this Popish policy borrowed from the Pope who excommunicates all such ipso facto as shall hear any of our Proâ—estant Preachers to preâ—ch least by hearing us they should hear somewhat against the Popes wicked practises so by means of our preaching they should be drawn from his obedience The same is Mr. Nichols his policy in binding his people from hearing us least we should undeceive and take away the vail of â—overing cast upon those poor blinded Souls and bring them to the acknowledging of the truth and detect the Antichristian practise and untruth in that policy and so they may recover themselves out of the snare who are taken captive by him at his will 2 Tim. 2. vers 26. Is not this to be like the Jews limited to Ierusalem onely and to the Temple there Is this to â—orship God neithâ—r in this mountain nor at Jerusalem but every where and in any place in spirit and in the truth John 4. vers 21 23. But this practise is not onely the Popes and the Jews in limiting the peoples spirits to himself and to the place where he teacheth but it is also the Turks policy who to continue and maintain the Alcoran and Mahomâ—ts laws upon pain of death keeps the Turkish people from resorting to any exercise or Preaching amongst the Christians And lastly this practise is meer Iesuitical borrowed from the Jesuites who binde their Ghostly Children from confessing to any Parish Priest or Friar and in case they finde that they have confessed any sin to their Parish Priest they make them renew again to them that Confession and discover to them that sin or sins confessed to another pretending that they cannot guide their lives well nor direct them the right way to Heaven unless they know the whole state of their lives and all their sins in the whole course of their life committed and for Preaching they must resort to their Sermons and to their Churches and to no other upon pain of being cast out of their Society and incurring their curse and heavy displeasure But what do I weary you beloved with longer Histories to condemn these Popish and Jesuitical practises in Mr. Nichols his house of God as he calls it I am confident did but Mr. Nichols know that though these be his practises they are borrowed from the Jesuites and the like to be practized by them he would abhor them and his people loath them Ah beloved he thinks his Arguments against us are his own his practise in drawing the people from our Parishes is his own light his grounds to separate from us are his own but little thinks he how he pleaseth the Pope and Jesuite in what he doth little thinks he that all his Arguments against us and all his practises have come from that subtil Serpentine brood of the Jesuites who study nothing but to overthrow our Church to undermine our Discipline to root up our Nurseries of learning to bring under contempt our Learned Clergy who have alwayes opposed Rome and with their Pens discovered their errours to the World This the Jesuite considering and fearing our Unity our Uniformity in Church and Church Discipline least by it we should flourish too much hath these many years blown the fire of our discords stirring up the people against the true Ministery covertly committing privily to the Press those scruples which Mr. Nichols and others like him make their best advantage against us little dreaming from what brain they first did spring I have often spoken of it in private and Preached it in publick Sandwiâ—h may remember it that at the beginning of the last Parliament when our differences began in Church and State at what time I had freer access ingress and egress to the Spanish Ambassadours house Don Alonso de Cardenas by name than now I dare enjoy or do desire to make use of there were then harboured in that house at least fourty Priests and Jesuites a List of whose names I gave to some of our State Rulers but the Jesuites more peculiarly had a place by themselves having bought a Back-house joyning to the Glass-house by London Wall from the which they made a passage into the Lord Rivers his house where the said Ambassadour did then live a full Description whereof I gave to Sir Henry Mildmay both of the left hand at the coming in to the house and of the Bell at the door of this close Colledge wherein at that time two Jesuites were imployed in nothing but in Printing dayly Pamphlets one against another the one egging on the Separation and Independency the other coldly and weakly holding up with slight Arguments the Church and Ministery of England and all this unknown to us from whence or from whom those Pamphlets came and we ignorant
altogether that they were hatched in the Nest of the secret Colledge of Jesuites from which time I have observed more Arguments against our Churches and Ministery more proficients in this Jesuitical Colledge more fire of division and Schisme more haâ—red in the people against the true Clergie more tergiversation and backsliding from Order from Government from Discipline than ever before was known in England Nay I am perswaded it will be worse yet if that cunning that subtil Crew and Company of Ignatius Loyola be suffered to lurk in the houses of the forraign Ambassadours A liberty denied it is to our Ambassadours in Spain who indeed may have one Chaplain in their houses to Preach in private but are not suffeâ—ed to let in any of the Spanish Nation to their exercise nor to harbour any Spanish Priests that shall profess any Doctrine contrary to their Church which if our Ambassadours should do such Priests would soon be taken out and without any respect to our Ambassadour would be translated to their Inquisition dungeon Yet in England by twenties and fourties Priests and Jesuites enemies to our Church and Profession are harboured by Ambassadours by which policy our Religion is indangered divisions are fomented separation is incouraged Jesuites Arguments against us are vented and commonly pleaded and thus those who cry us down for Babylonish practise themselves what is Antichristian not knowing by what subtil Serpent they are let on against us nor who it is that laughs and Triumphs and cries Up Rome to the spoil while we mourn and sigh and grieve to see our divisions dayly more and more to increase And thus beloved having answered Mr. Nichols his second Proposition and having shewed that his Church is not the house of God it not being the Pillar and ground of Truth having also shewed unto you what untruths and Antichristian practises are in it having discovered unto you my judgement in part knowledge from what poysoned Jesuitical fountain those practises of his and many others against us do spring I shall now come to his third Proposition wherein he affiâ—ms Officiating Parish Ministers to be Babylonish And becâ—use his grounds for this his errour were not in publick Dispute discovered I shall handle it more briefly and so conclude wiâ—h some use of Exhortation unto you My Method therefore in handling this point shall be this First by reasons and Arguments of Learned Divines and by some of my own clearly to shew unto you the contrary to what Mr. Nichols ignorantly and uncharitably affirmeth of us and secondly to answer some Objections which may seem to countenance Mr. Nichols his gross errour I thus therefore pâ—ove that our Parish Officiating Ministers in England are not as Mr. Nichols saith Babylonish Popish or Antichristian which in his sense must be all one 1. Aâ—gument Those Ministers which are Diametrically opposite to Babylonish Priests and to the Shavelins of Antichrist cannot be Babylonish nor Antichristian But our Parish Officiating Ministers in England are Diametrically opposite to Babylonish Priests and to the Shavelins of Antichrist Ergo Our Parish Officiating Ministers in England are not Babylonish The Major need not much clearing Contraria contrariis repugnant all know that two contraries are repugnant one to the other and one cannot be the other fire cannot be water nor dry moist nor cold hot nor white black The Minor I prove thus First Babylonish Popish Priests are ordained to Sacrifice But our Ministers are sent to Preach and to Preach against Romes unbloudy Sacrifice and to pray Secondly They teach the Traditions of men But ours teach the perfect word of God Thirdly They mix the Sacraments and alter both their number and their nature But ours preserve them in their purity both for number and nature Fourtthly They are for Mass. But ours abhor the Mass as a filthy idol Fifthly They are the Popes sâ—orn Vassals But ours have witnessed with their bloud against him and his Sixthly Those pervert Souls and draw them from Christ. But ours convert Souls and bring them to Christ as Mr. Nichols and his Congregation can witness for let them but consider whether they did not receive the work of Conversion from sin unto God which they presume to be wrought in them first of all in these our publick Assemblies from which they now separate It was but lately the Confession of one old woman whom Mr. Nichols received into his Congregation that upon the preaching of one Mr. Gardiner a Parish Officiating Minister in Sandwich she had been converted Upon which Confession she was by Mr. Nichols his Congregation judged to be a true Convert and to have sufficient calling to separate from Mr. Gardiner his own wayes of maintaining publick Parish Assemblies who had been Gods Instrument for her calling and conversion to a holy religious course of life though much mistaken in her imbracing Mr. Nichols his separation You see beloved how clearly this first Argument sheweth unto you not onely that we are not Babylonish but that on the contrary we are Diametrically opposite to Babylonish Romish and Antichristian Priests But further against this Erroneous Assertion of Mr. Nichols I argue thus 2. Argument The Parish Officiating Ministers in England are either Christs or Antichrists But they are not Antichrists Ergo They are Christs and so cannot be truely called Babylonish or Antichristian The Major is clear For in the new Testament this distinction may comprehend all Ministers as of and under one of these two and those that be Christs Ministers are true Ministers and those that be Antichrists are the false Ministers The Minor or second Proposition is also as clear and evident as I shâ—ll prove thus First because the Parish Officiating Ministers in England are against Antichrist in Doctrine and by Oath against his supremacy have renounced him and so do conâ—inue preaching against him Their Doctrine from Scripture is their calling from God to witness their departure from him their Oâ—th the best outward trial of truth in man and their preaching an open publication to all men of their Faith against Antichrist what can be further required Secondly Because they do shew no obedience unto Antichrist Obedience is a mark of a servant Rom. 6. vers 16. 2 Pet. 2. vers 19. and Iohn 8. vers 34. Now they be not in bondage unto Antichrist whose Tyrannous Authority with his Laws as far as they be judged contrary to Gods Laws are by our Church abolished Thirdly It is apparent They be none of his because Antichrist himself disclaimeth them not onely as none of his but as no Ministers at all condemning them as Hereticks forbidding all that belong unto him to hear us and if he can get us into his Bearish paw he is by fire and faggot ready to devour us as lâ—mentable experience of his cruelty doth manifest If we were of him he would love us for the world doth love her own Iohn 15. vers 19. and the Devil is more politick than to be divided
would not be said to be void and forfeited because in part he renounceth that which hath troubled his Conscience in the performing of it Even so the first Reforming Presbyters Priests or Bishops who had received power by the Commission of their Ordination to Preach and to Pray and to administer the Sacraments and also to say Mass and in the Mass to offer up a Sacrifice when the true light of the Gospel and Reformation began to shine upon their Consciences were by the Spirit moved to renounce some part of their power as not belonging to them to wit the Mass and Sacrifiâ—e and to continue and keep the other part of their power and Commission to wit Preaching Praying and Administring the Sacraments as belonging to them by their Commission from Christ when by Ordination the power of the Keyes was committed unto them And who will say that because they renounced unlawfull power therefore their lawfull power was forfeited and made void and null either in themselves to practise it or towards others to communicate it to others by right true and lawfull imposition of hands as Christ ordained Object But this Objection against our Ministery and our lawfull succession is much like to that of Rome against us saying that the Ministers of the Reformed Churches had no Commission or lawfull calling being under the Pope and Popish Prelates to reform the Church and so think and judge our Separatists that our Commission being void and all power to ordain and to Reform the Church is fallen to the people Ans. To whom I answer with Morneus his answer to the Papists Objection against our Reformers at the first beginning of Reformation That the calling of our first Ministers which reformed the Church in these last times was the same vocation and succession wâ—ereof they themselves do brag but the same vocation which they abused have our men indeavoured to use well and to that vain succession wherewith they decked themselves they have added the succession of true Doctrine which they had corrupted without which all succession is nothing else but a continuing of abuse and errour Wickliff Ion Hus Luther Zwinglius Oecolampadius Bucer and others of that School from whence the Ministers which have gathered Churches from under Antichrist are descended were Priests as they call them and Doctors in Divinity As Priests and Pastours they had charge to preach the truth unto the people and to Administer the Sacraments unto them according to the Institution of our Lord. As Doctors they were called to expound Divinity in their readings and in their books and they were bound by the ordinary Oath of all Universities to declare the truth unto the Church to confute all Doctrines repugnant against the word of God and with all their might to expell it Now in their time they sound that the word of God was hid unto the people that the honour which was due to God alone was turned to men and to images that the bloud of Christ was trodden under foot that the Sacrament of the Supper was partly turned into Idolatry and partly denied unto the poor people To be short that all the holy Scripture was prophaned and poysoned with the Popes gloss and Popish interpretations And when they shewed these things to the Bishops and Metropolitans according to the order of their Church they made no reckoning of them they were the first that persecuted them because they themselves were the infected part of the Church I ask therefore if their vocation commanded them not to go farther to wit to preach the truth unto the people and purely to administer the Sacraments And if they had done otherwise whither they had not been forsakers of their calling contemners of their Oath made unto God and abusers of the people Both two therefore our Popish Adversaries and our first Ministers had one and the same ordinary and outward calling But herein is the difference that that which ours have followed the others have forsaken that which ours have done of duty by reason of their charge the other have concealed Ours have led their sheep upon the Mountains of Israel into good pastures Ezek. 34. the others have devoured them or else left them for a prey to the beasts of the field or else driven them to the Fens Marishes where they have starved A Magistrate shall be called to the Government of a Common-wealth where he shall finde the good Laws corrupted by the negligence or malice of those that went before his Courts full of injustice the Officers subject to factions briberies and corruptions and he would reform all this and bring it to the censure of the Laws He that will further now ask him by what right he doth this should he not make himself a laughing-stock because he follows step by step his calling He hath not sworn to maintain abuses but rather to maintain the Laws and to provide every way that he can for the good and preservation of the Common-wealth But what an absurdity would it be to say that this Magistrate hath forfeited his Commission and power because he thus reforms the Courts and the Common-wealth to wâ—ich he is sworn and to judge his power now lapsed into the peoples hands because he reforms abuses Even so likewise have our fiâ—st Ministers done first requiring reformation and afterwards putting too their hands according to their duty And if we could ask the Apostles who are their true succâ—ssours They would not tell us such as have a Triple Crown or such a Cope or such a Miter but those that preach the word of God after our example At the preaching of these first men the Pastour of the Churches were awakened in England in Bohemia in Germany in Scotland in Denmark in Swedenland and afterwards many in France and these were sent to bethink them of their duty Consequently some whole Realms were reformed the very Bishops themselves that there had preached lies preached the truth in the self-same Church and Pulpit and they with their reformed Presbyters ordained others to preach and pray to Administer the Sacraments according to Christ his word truely revealed to these Pastours and fiâ—st Reformers And now for their good and Godly indeavours shall our Separatists like Papists question their calling Judge their power and Commission void null our succession from them and preach our Ordination down as lost and ruined either in time of Popery or by these our first Reformers It is an opinion or errour with laughing to be exploded But to draw to an end I shall briefly answer to that part of our Adversaries Argument and Objection against our Ministers They were Ordained by Bishops say they Ergo They are Babylonish First by way of answer I desire to know what these men think of Mr. Bradford and the rest of those holy Ministers and Martyrs ordained by Bishops in those dayes Were they Antichristian and Babylonish Ministers But secondly The Bishops which ordained our Ministers since the Reformation were not
the God of Heaven bathe his Sword in our bloud and yet bring more forreign Enemies upon us and make the Land fat with our Carcasses for we have forfeited our very Estates and lives we do not deserve one bit of bread or drop of water justly may God feed us with the bread oâ— sorrows and give us tears to drink we would not serve God â—iâ—h joyfulness and with gladness of heart for the abundance of all things and therefore well might God send us to serve our Enemies in the want of all things Deut. 28. v. 47 48. Behold the Heaven is as brass and the Earth as iron we have had a brazen brow and there is an iron Sinew in our Necks we have gone on impudently and stubbornly in our sins Gods Doctrine hath dropped as the rain and distilled as the dew but not as upon the tender Herb for our hearts have not been tender our lives have not been fruitfull We have loathed Manna the Spiritual food of our Souls and well may God loath us and cast us off from him we have alienated our selves from our good God we have separated one fâ—om another we have increased divisions and well may God take away his mercies and his blessings from us and increase our divisions and make our breaches greater yet and wider than hiâ—herto they have been We have by reason of our sins given occasion to our friends and Neighbours to unchurch us though in them it have been unjust but if we humble not our selves for these our sins God may justly unchurch us unpeople us and cast us quite away for ever being more his people Oh than Let us humble our selves at the feet of Christ. let us with Marie Magdalen weep at the feet of Christ for our sins let us at the feet of Christ break our Alabaster boxes our hearts I mean for that we have broken his Laws and have made great breaches in the Land 2. Duty But secondly Let us make it our earnest business from hence forward to reform our particular persons Oh are there not Babylonish Inmates protected within us Oh Let us turn our eyes inward and every one search what he can discover within his heart Are there no unruly passions there no unmortified lusts no self-ends no lusts of Covetousness no lusts of uncleanness no pride no envy no malice enshrined there These these are the Brats of Babylon for the which we are called by some Babylonish Oh happy yea thrice happy shall he be who taketh these Infant lusts before they are grown up and dasheth them against the Rock as it is in Ps. 137. vers 9. The times wherein we live are said to be Reforming times we have talked of Reformation these ten years and upwards we have beaten down whatsoever hath appeared outwardly Babylonish either in Altars or in Crosses or in Images but oh let us take heed we do not leave some Idols yet standing in our own bosomes There are bâ—loved Idola saeculi as well as Idola Templi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all our lusts must be cursed anathematized that they may like the Fig-Tree afâ—er it was cursed die and wither at their veâ—y Root Tell me Is not self-love an Idol Is it not in some of yâ—u the great whore Is not lust a beast a Monster with many Heads and Horns Oh hate this Whore mortifie self-love and you stab the beast to the heart for self love is the very heart and Soul of Original sin it is the last Enemy which will be destroyed it was primum vivens and it will be ultimum moriens Come then Let us beat down our bodies and cry to God to humble our Souls and beat down our corruptions Let not onely reason vote down your lusts but Faiâ—h and Zeal pray them down The precious Sons of Zion are most troubled with this same Babylon within and therefore they do make most frequent and penitent complaints against themselves and put up most zealous pâ—ayers to God to give them power and victory over â—heir head-strong and stomackfull corruptions and in theiâ— prayers their Faith ever closeth with such promises as assure them of Grace enough to resist temptations and mortiâ—ie corruption This is the fiâ—st which I exhort you to do to deliver your selves from Babylon within you that dwelleth within your hearts as an Inmate in the same house by Humiliation and Reformation Buâ— secondly I beseech you to consider that you must not onely beaâ— down Babylon but you must build up Zion and that is to be done by faith and holiness 3. Duty Therefore in the third place Look well to your Faith The Walls of Babâ—lon like the Walls of Iericho are battered down by Faith All the faithfull Prisoners in Babâ—lon whose hearâ—s were sprinkled by the bloud of the Covenant were prisoners of hope and therefore were sure to be delivered from the bottomless pit in which there is no water for Bâ—bylon was a Type of Hell As for thee also by the bloud of thy Covenant I have sent forth thy prisonâ—rs out of the pit wherein is no water Zach. 9 vers 11. and in the next verse following these are said to be prisoners of hope Beasts live by sense Heathens live by reason Christians must live by Faith they must mortifie their lusts renounce their merits rest onely upon Christ his perfect obedience and full saâ—isfaction for their justification for we cannot be constituted righteous but 〈◊〉 the obedience of Christ Rom. 5. vers 19. In this Faith let us live in this let us die By this we shall shew our selves to be true Sons of Zâ—on And let us beware we become not Babylonish in these times by yielding to new Doctrines which may make us fall from our Principles from the true word of Christ as revealed unto us and faithfully expounded to us by able Pastours and Teachers and so be brought at last to fall from our Faith in Christ. 4. Duty Fourthly and lastly my beloved be exhorted to study holiness and to cry down by your holy lives those that câ—y you down for Bâ—bylonish for want as they â—ay of holiness Holiness is the beauty of Zion for there they were to worship God in the beauty of holiness There can be no beauty in our Souls no glory in our Congregaâ—ions without holiness Zion was the Mount of holiness Zaâ—h 8. vers 3. Holiness is the end oâ— humane society Vtquè alios alii de Religiâ—n◠〈◊〉 Contiguas Piâ—tas jussiâ—â—abere domos Certainly this age is even grown Barbarous or else Holiness which is the end of humane society would never be contemned and despised as it is now adayes in this wicked generation O what a base thing is it for a Nation to be ashamed of its glorie and to glorie in its sin and shame Men think it a base thing for to be holy and yet God himself is glorious in holiness Exod. 15. vers 11. Certainly if we would be glorious in holiness Gods right hand would be glorious in poâ—eâ— and dash our Enemies to pieces Exod. 15. vers 6. Without holiness we cannot have â—ny intimate acquaintance with God or good men We long for peace but peace is a Jewel which God gives to none but to those that are of his acquainâ—ance Aâ—quainâ— now â—â—y sâ—lf with him and be at peace theâ—eby good shall come unto 〈◊〉 Iob 22. v. 21. A Godly life is the life of God and those that were strangers to a Godly life are said to be alienated or â—stranged from the life of God Ephes. 4. vers 17 18. They then that strike at holiness strike at the life of God and have a kinde of Atheistical murther in their thoughts they would lay the Church a bâ—eeding let out the very heart-bloud of Religion and take away the very life of God O if England will not be holy it cannot be happy if we continue in our lukewarmness and prophaneness Wo wo be unto us though it go well with Zion it will go ill with us Zion was preserved even when Ierusalem was destroyed and England may be destroyed for iâ—s unthankfulness unfâ—uitfulness Schisme Idâ—latry lukewarmness and prophaneness and yet the Church preserved for the Church is not confined to any one place It concerneth us then to be such manneâ— of men in all hâ—ly Conversation 2 Pet. 3. vers 11. Such Pilgrims on Earth and Citizens of Heaven that it may appear that we seek a better Countrey an Heavenly and that God will not be ashamed to be called our God Hebr. 11 vers 16. But if we go about spiritual duties with carnal hearts and worlâ—ly mindes if we lie at catch waiting for a fair opportunity to return intâ— Egypt the God of Heaven will be ashamed to own us for his pâ—ople Hebr. 11. vers 15 16. Therefore my beloved if we live in the Spirit let us walk in the Spirit Galat 5. vers 25. Let us march fair and straight in rank and file as the word signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk according to the Câ—non given to Evangelical Souldiers Galat. 6. vers 16. and if we walk according to Rule this Rule of the new Creature vers 15 morâ—ifying our lusts crucifying our selves to the World and living unâ—o Christ in righteousness and true holiness Peace will be upon us and upon Zion the Israel of God vers 16. Let us therâ—fore as it becometh men of Zion devote our selves to God and spend our strength in the Practise of Piety Let us be better acquainted with our selves and with our God let us learn what sin and what Grace means let us be watchfull over our own hearts with an holy jealousie may let us set a watch before our mouths and all our senses nay let us watch over one another that we may provoke one another to holiness and good works let us beseech the God of Heaven to kindle gracious desires in our hearts that we may oppose and Conquer all our filthy and implacable lusts which set us all in a Combustion of War and divisions Iam. 4. vers 1. Thus shall we be delivered from Babylon and by our Holiness we shall become the Beauty of Zion And thus beloved have I imployed my utmost strength consecrated my Totum nil blown my Rams Horns against Babylon and indeavoured to build up Zion that all you here present may be Members of it to Gods praise to whom be glorie throughout all Ages Amen Soli Deo Honor gloria FINIS